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A escrita de Samuel Rawet é formada por peculiaridades que demandam um leitor atento e crítico quanto à forma de abordagem e interpretação do texto, de maneira que suas linhas de força (Waldman, 2004) sejam entrevistas como potencialidades de sentidos. O lugar-comum rawetiano, conceito inevitavelmente impreciso formulado a partir dos contos analisados, mostra ser uma forma de abordagem frutífera e coerente ao texto rawetiano em geral, ao privilegiar elementos textuais e se juntar a outras abordagens à obra de Rawet, trazendo questões como identidade, alteridade, literatura judaica e autoria, dentre outras. Como pontos de partida problematizantes são tomados a figura de Ahasverus em Crônica de um vagabundo, a estrutura aberta e a metalinguagem em Kelevim, o conto dentro do conto em Reinvenção de Lázaro, e o sonho em Sôbolos rios que vão. Algumas dessas questões permeiam mais de um dos contos, como a autoria (Crônica..., Sobolos..., Kelevim). A estrutura aberta de Kelevim, por sua vez, permite análises comparativas com o ensaio-crônica Diário de um candango, sobre o livro de memórias de Marques da Silva, que leva o mesmo título. Ao final, as linhas de força são seguidas ainda mais longe, e arrisca-se uma rápida aproximação com as artes plásticas que conclui este trabalho com uma abertura que atesta a riqueza e validade da obra de Rawet. / The writing of Samuel Rawet consists of peculiarities that demand a careful and critical reader who could approach to and interpretate his writings, in order to realize its \"lines of force\" (Waldman, 2004) as potential paths of meanings. The rawetian commonplace, inevitably imprecise concept formulated from the short stories analyzed, shows a fruitful and coherent approach to rawetian text, privileging the textual elements and joinning to the other approaches to Rawets work, bringing up issues like identity, otherness, Jewish literature and authorship, among others. As controversial themes, I focus on Ahasverus in \"Chronicle of a tramp\", the open structure and metalanguage in \"Kelevim\", the story within the story on \"Reinvention of Lazarus,\" and dream on \"Over the flowing rivers\". Some of these issues goes along more than one story, such as authorship (\"Chronicle\", Over...\",\"Kelevim\"). The open structure of \"Kelevim\", on the other hand, allows comparative analyzes with the chronicle-essay \"Diary of a candango\", about the same-titled memoirs of Marques da Silva. Finally, the lines of foces are followed even further, and I dare a quick approximation to the visual arts that ends this thesis with an aperture that attests the wealthy and valuable works by Rawet.

A escrita de Samuel Rawet é formada por peculiaridades que demandam um leitor atento e crítico quanto à forma de abordagem e interpretação do texto, de maneira que suas linhas de força (Waldman, 2004) sejam entrevistas como potencialidades de sentidos. O lugar-comum rawetiano, conceito inevitavelmente impreciso formulado a partir dos contos analisados, mostra ser uma forma de abordagem frutífera e coerente ao texto rawetiano em geral, ao privilegiar elementos textuais e se juntar a outras abordagens à obra de Rawet, trazendo questões como identidade, alteridade, literatura judaica e autoria, dentre outras. Como pontos de partida problematizantes são tomados a figura de Ahasverus em Crônica de um vagabundo, a estrutura aberta e a metalinguagem em Kelevim, o conto dentro do conto em Reinvenção de Lázaro, e o sonho em Sôbolos rios que vão. Algumas dessas questões permeiam mais de um dos contos, como a autoria (Crônica..., Sobolos..., Kelevim). A estrutura aberta de Kelevim, por sua vez, permite análises comparativas com o ensaio-crônica Diário de um candango, sobre o livro de memórias de Marques da Silva, que leva o mesmo título. Ao final, as linhas de força são seguidas ainda mais longe, e arrisca-se uma rápida aproximação com as artes plásticas que conclui este trabalho com uma abertura que atesta a riqueza e validade da obra de Rawet. / The writing of Samuel Rawet consists of peculiarities that demand a careful and critical reader who could approach to and interpretate his writings, in order to realize its \"lines of force\" (Waldman, 2004) as potential paths of meanings. The rawetian commonplace, inevitably imprecise concept formulated from the short stories analyzed, shows a fruitful and coherent approach to rawetian text, privileging the textual elements and joinning to the other approaches to Rawets work, bringing up issues like identity, otherness, Jewish literature and authorship, among others. As controversial themes, I focus on Ahasverus in \"Chronicle of a tramp\", the open structure and metalanguage in \"Kelevim\", the story within the story on \"Reinvention of Lazarus,\" and dream on \"Over the flowing rivers\". Some of these issues goes along more than one story, such as authorship (\"Chronicle\", Over...\",\"Kelevim\"). The open structure of \"Kelevim\", on the other hand, allows comparative analyzes with the chronicle-essay \"Diary of a candango\", about the same-titled memoirs of Marques da Silva. Finally, the lines of foces are followed even further, and I dare a quick approximation to the visual arts that ends this thesis with an aperture that attests the wealthy and valuable works by Rawet.

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No description available.

Medieval rhetoric, as a field and as a subject, has largely been under-developed and under-emphasized within medieval and rhetorical studies for several reasons: the disconnect between Germanic, Anglo-Saxon society and the Greco-Roman tradition that defined rhetoric as an art; the problems associated with translating the Old and Middle English vernacular in light of rhetorical and, thereby, Greco-Latin precepts; and the complexities of the medieval period itself with the lack of surviving manuscripts, often indistinct and inconsistent political and legal structure, and widespread interspersion and interpolation of Christian doctrine. However, it was Christianity and its governance of medieval culture that preserved classical rhetoric within the medieval period through reliance upon a classic epideictic platform, which, in turn, became the foundation for early medieval rhetoric. The role of epideictic rhetoric itself is often undervalued within the rhetorical tradition because it appears too basic or less essential than the judicial or deliberative branches for in-depth study and analysis. Closer inspection of this branch reveals that epideictic rhetoric contains fundamental elements of human communication with the focus upon praise and blame and upon appropriate thought and behavior. In analyzing the medieval world’s heritage and knowledge of the Greco-Roman tradition, epideictic rhetoric’s role within the writings and lives of Greek and Roman philosophers, and the popular Christian writings of the medieval period – such as Alfred’s translation of Boethius’ Consolation of Philosophy, Alfred’s translation of Gregory the Great’s Pastoral Care, Ælfric’s Lives of Saints, Ælfric’s Catholic Homilies, Wulfstan’s Sermo Lupi ad Anglos, and the anonymously written Vercelli and Blickling homiles – an early medieval rhetoric begins to be revealed. This Old English rhetoric rests upon a blended epideictic structure based largely upon the encomium and vituperation formats of the ancient progymnasmata, with some additions from the chreia and commonplace exercises, to form a unique rhetoric of the soul that aimed to convert words into moral thought and action within the lives of every individual. Unlike its classical predecessors, medieval rhetoric did not argue, refute, or prove; it did not rely solely on either praise or blame; and it did not cultivate words merely for intellectual, educative, or political purposes. Instead, early medieval rhetoric placed the power of words in the hands of all humanity, inspiring every individual to greater discernment of character and reality, greater spirituality, greater morality, and greater pragmatism in daily life.

La tesi si occupa di verificare l’influenza che i classici greci e latini hanno esercitato su i padri fondatori americani e più in particolare su Thomas Jefferson. La prima sezione tratteggia il contesto universitario e lo studio delle lingue classiche tra seicento e settecento, comprendendo non solo le università inglesi (Oxford e Cambridge) e scozzesi, ma anche i nuovi college nati nelle colonie americane. Tale analisi dei modelli e delle pratiche educative ha permesso, in effetti, di comprendere meglio l’influenza dei classici sui rivoluzionari americani. Nello specifico viene scandagliata a fondo l’educazione ricevuta da Jefferson. Tra i numerosi spunti di studio aperti da codesto argomento, il lavoro si concentra sulle modalità con cui i classici gli furono insegnati, sul suo Commonplace Book (una raccolta di brani tratti in parte da autori antichi letti in giovinezza) e su documentazione epistolare. Quest’ultima è oggetto particolare di studio, allo scopo di scoprire quali opere antiche Jefferson, in età adulta e durante la vecchiaia, lesse e apprezzò. Essendo un collezionista di libri, comprò moltissimi testi classici come dimostrano alcuni suoi manoscritti. Nonostante manchino dati precisi a riguardo, risulta inoltre che Jefferson, benché facesse largo uso di traduzioni, preferiva leggere in originale e che probabilmente abbia letto la maggior parte di questi libri durante il ritiro dalla vita politica. La seconda parte della tesi si concentra, invece, a indagare quanto la sua educazione classica abbia contributo alla formazione della sua personalità e delle sue idee, nonché alla forma stessa del suo pensiero in merito ad alcune tematiche. Lo studio è di conseguenza dedicato all’esperienza umana di Jefferson, in particolare alla sua riflessione sulla morte e sull’eternità, temi fortemente legati alla sua ricezione di idee epicuree e stoiche. Epicureismo e Stoicismo rappresentano, in definitiva, i due sistemi filosofici antichi che hanno maggiormente influenzato la sua personalità e il suo pensiero. / The aim of the present work is to evaluate the impact of the ancient classics on the American Founding Fathers, with a particular focus on Thomas Jefferson. The first section gives a wide portrait of the academic context in which the Founders were educated, comprising not only of Oxford, Cambridge, and the Scottish universities, but also the colonial colleges. The evaluation of the educational practices in use at the time makes it possible to understand better the classical impact on revolutionary Americans. In particular, this analysis studies in depth Jefferson's education. Of the many possible perspectives and approaches to this topic, the present work focuses on the way ancient classics were taught to him, his Commonplace Book, which reports part of the ancient classics he read during his youth, and his correspondence. The latter has been studied especially to understand which other ancient writers he read, valued, and esteemed in his adulthood and old age. As book collector, Jefferson bought an incredible number of ancient classics, as attested by a few manuscripts of his book lists. Despite the dearth of sure evidence, it is very likely that he read the ancient works largely during his retirement. He loved reading them in the original, though he made great use of translations. The second part of this work is dedicated to investigating how Jefferson's classical education contributed to the building of his personality and ideas, as well as how he elaborated specific classical themes in his own life. The study is thus focused on Jefferson's personal human experience, specifically on his reflection on human mortality and the afterlife. These themes, indeed, are strictly linked to his reception of Epicurean and Stoic tenets, the two ancient philosophical systems which had the greatest and most profound impact on Jefferson's personality and thought.