Texte remanié de: Diss.--Fachbereich Historisch-philologische Wissenschaften--Göttingen--Georg-August-Üniversität, 1998. / Bibliogr. p. 325-338.

Thesis (Ph. D.)--University of Chicago, Dept. of Comparative Literature, June 1999. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph. D.)--University of Chicago, Dept. of Comparative Literature, June 1999. / Includes bibliographical references.

Thesis (Ph. D.)--University of Toronto, 2005.

Thesis (Honors)--College of William and Mary, 2009. / Includes bibliographical references (leaves 67-71). Also available via the World Wide Web.

Sappho, à la charnière des VIIe et VIe siècles avant Jésus-Christ, affirmait que l'écriture rend immortel : « Mais tu mourras et tu seras gisante et personne jamais n'aura de toi un jour ni souvenance ni désir. Car tu n'as pas eu en partage les roses de Piérie ». Les poétesses grecques qui lui ont succédé, premières voix féminines que l'histoire nous a conservées, ont à leur tour cueilli les roses des Muses, auxquelles elles furent comparées. Mais que reste-t-il de cette « souvenance », quelles formes a-t-elle empruntées et quels présupposés – ou quels « désirs » – la sous-tendent ? Hormis les nombreuses éditions de textes récentes des poétesses, les rares travaux existants ne démontent pas les rouages de leur réception et portent essentiellement sur la période antique ; or, les études diachroniques sur la réception de Sappho ont montré à quel point les lectures successives en avaient déformé les traits. C'est encore plus évident pour les poétesses car, dès l'Antiquité, deux choix entrent en concurrence quand on parle d'elles : on les regroupe en fonction des formes littéraires qu'elles privilégient ou, plus souvent, en fonction de leur sexe. Nous avons cherché à savoir pourquoi, en nous focalisant sur les moments cruciaux de la naissance puis de la renaissance des poétesses, dans les pays qui les ont découvertes. Aux questions traditionnelles de la philologie (attribution, transmission, corruption) s'ajoutent donc des problématiques sur la question de la place des femmes dans le champ littéraire (quels genres peuvent-elles pratiquer ?, quelle était leur audience ?). / Sappho, who lived between the 7th and 6th centuries B.C. stated that writing could ensure immortality: “but you will die and you will lie dead, and no one will ever remember or long for you, for you did not obtain the roses of Pieria”. The Greek female poets who followed her, among the first female voices that have come down to us, next gathered the roses of the Muses, to whom they were compared. But what has remained of this remembrance, what forms has it taken, and based on what expectations? Aside from the many recent editions of the texts of these poets, the rare studies that exist have focused on Antiquity. However, diachronic studies of the reception of Sappho have shown that the reading of her work has changed. This is even clearer in the case of the later poets: since Antiquity, they have been grouped together either in terms of the literary forms they adopted or, more often, in terms of their sex. This study attempts to understand why, by focusing on the reception of the Greek female poets in the ancient world and in the countries that later rediscovered them. In addition to the traditional philological questions (attribution, transmission, corruption) it examines the issue of the place of women in literature (the literary genres they could adopt, their audience).

Les miracles attribués à la virtus des espèces eucharistiques font l'objet de l'étude. Ils sont envisagés à partir du milieu du XIe siècle, moment où, dans le contexte de la réforme « grégorienne » et de la querelle bérengarienne, la présence substantielle est exprimée en des termes d'un réalisme sans précédent. Il s'agit de comprendre comment la production de récits miraculeux, qui prend alors son essor, construit un discours dont l'objet est non seulement de défendre le dogme nouvellement formulé, mais aussi une vision cléricale de l'ensemble de la société. L'exploration de cette problématique se fait par un parcours chronologique organisé en trois grands temps. Les récits de miracles articulent d'abord l'affirmation du réalisme eucharistique à l'exaltation du sacerdoce (années 1050-1170). Un tournant majeur est opéré entre les années 1170 et 1230. Alors que la documentation est plus prolixe et change de nature (naissance des recueils d'exempla), les récits, qui subissent très fortement l'influence cistercienne, doivent être replacés dans les enjeux du « tournant pastoral » qui s'opère sur fond de flambée des hérésies. Les deux derniers tiers du XIIIe siècle permettent d'envisager la place des miracles dans une prédication aux laïcs qui insiste, par leur biais, sur les manifestations publiques de la dévotion eucharistique comme marqueurs de l'identité chrétienne. La diffusion de la Fête-Dieu à l'ensemble de la Chrétienté, actée par l'insertion de la bulle Transiturus dans les Clémentines par Jean XXII (1317), constitue le terme de l'étude. / The study focuses on miracles attributed to the eucharistic species. In the middle of the 11th century, the substantial presence of Christ in the eucharist is conceived in a realistic way, in the context of the Gregorian reform and the controversy raised by Berangar's theology. Miraculous tales produced at the time can be seen not only as a way to illustrate the eucharistic dogma, but also to express a clercical pattern for the whole society. The study follows the chronological order. At first, the narratives associate eucharistic realism with the enhancement of priesthood (1050-1170). Then, a major turn can be stressed between 1170 and 1230. At that time, especially in the Cistercian order, exempla are compiled in a new kind of collections. Miracles take place in the context of « pastoral turn » and the growth of the heresies, which they try to fight. In the two last thirds of the 13th century, the documentation allows us to analyze the place of these miracles in the preaching of the mendicant friars. These use miraculous tales in order to stress upon public manifestations of eucharistic piety as a way for the laity to express its Christian identity. The study ends with the progressive spreading of the new feast dedicated to the corpus Christi to the whole Christianity, which makes a decisive step in 1317, when pope John XXII includes the bull Transiturus in the Clementines.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2015-04-24T13:56:27Z No. of bitstreams: 2 Dissertação - Suiany Bueno Silva - 2015.pdf: 1923214 bytes, checksum: e3824af9d8821bf7181c439cc0496ac0 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2015-04-24T13:58:05Z (GMT) No. of bitstreams: 2 Dissertação - Suiany Bueno Silva - 2015.pdf: 1923214 bytes, checksum: e3824af9d8821bf7181c439cc0496ac0 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-04-24T13:58:05Z (GMT). No. of bitstreams: 2 Dissertação - Suiany Bueno Silva - 2015.pdf: 1923214 bytes, checksum: e3824af9d8821bf7181c439cc0496ac0 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-02-12 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / We will discuss the role of the writing of History in Titus Livius (Livy) and how it defines and consolidates a Roman memory. We have to observe how the narrative structure leads to the understanding of a History conceived as “the master of life” (magistra vitae), that is, the use of the examples; to look at the past is to take from it the examples of behavior. In other words, the importance of studying History is not only in specific lessons, but also in the practice of how and what to look at in this past. In this sense, when he reuses an old historiography and apply it to his writings, Livy aims to develop a historiographic work that reaches his people’s dignity, an aspect that allows the definition of civic Roman behaviors, as well as a definition of a Roman latinity, linked to the troubles of his contemporary context at the time of Augustus, during centuries I B.C to I A.D. We will understand how Livy’s historical speech expresses the political demands of his time, from the relationship among discourse, rethorics, memory, power. / Discutiremos o papel da escrita da História em Tito Lívio e como a mesma define e consolida uma identidade romana, o ser romano. Trata-se de observar como a estrutura da narrativa aponta para a compreensão de uma História concebida como “mestra da vida” (magistra vitae), ou seja, a utilidade dos exemplos; olhar para o passado é extrair dele exemplos de comportamento. O valor do estudo da história, em outras palavras, não reside apenas em lições específicas, mas também no exercício de como e o que se olhar desse passado. Neste sentido, ao retomar uma historiografia antiga e aplicá-la em sua escrita, Tito Lívio pretende realizar um trabalho historiográfico que realce a dignidade de seu povo, um aspecto que permite a definição dos comportamentos cívicos romanos, bem como a definição de uma latinidade romana associada às inquietações do contexto presente de Lívio à época de Augusto, durante o século I a.C. - I d.C. Compreenderemos como o discurso histórico de Lívio expressa as demandas políticas de sua contemporaneidade, a partir da relação entre discurso, memória, poder e identidade.

Texte remanié de: Dissertation--Berlin--Technische Hochschule, 2000. / Bibliogr. p. 347-360.

Thesis (M.S.)--Ohio University, August, 2009. / Title from PDF t.p. Includes bibliographical references.