This essay analyses the imagined and possible connections that reason has in the novel “El siglo de las Luces” by Alejo Carpentier. This is investigated both as our capacity to make conclusions, and by the way myth is pictured in the novel. The analysis is made in the framework of the ideas of reason during the Age of Enlightenment, and from thirteen engravings by Francisco de Goya that are included in a larger series named “Los desastres de la Guerra Independencia española”. These thirteen engravings are represented in Carpentier’s novel through the same number of epigraphs that introduce chapters or sections. The purpose of this essay is to explore the images and words in the novel, and their connection to reason. This study also examines how the myth of reason functions in the novel. The results show that images and words are related, and that there is a link to reason. Further findings demonstrate that the myth of reason connects the reality and illusory (rationality and irrationality), which Carpentier uses in his novel to create contrasts.

Dans cette thèse, nous nous intéressons d'abord aux origines du cadre arabo-espagnol en montrant comment la société du XIXe siècle est tournée vers l'Orient et comment l'art est pénétré par ce nouveau monde, notamment grâce à l'orientalisme et au romantisme. Nous abordons l'iconographie orientale hugolienne par le biais de ses souvenirs personnels, des traces laissées par ses voyages, en tenant compte de sa biographie mais aussi de la peinture et de la littérature arabo-espagnoles pour étudier des figures et mouvements emblématiques de l'Orient hugolien. Ensuite nous approchons l'univers arabo-espagnol et ses motifs récurrents. Nous voyons comment la culture arabo-espagnole a influencé les écrits de Hugo. Enfin, nous plongeons dans l'âme espagnole de Hugo avec son caractère fantasmatique et ésotérique. Toutes les passions humaines sont enfermées dans ce monde arabo-espagnol et permettent à Hugo de se livrer tel qu'il est réellement.

My processes and techniques are driven by the need to explore and to understand my own hesitations and convictions about our world. Initially, I began addressing these needs in my artwork using acrylic paint and sandpaper. This led me to investigate a variety of media including ink, transfers, and oil-based paints, as well as different solvents, cleaners, and varnishes, all to create or remove layers. Through this variety of media, I have come to discover that what matters most to me is the physical process of art-making. Each decision I make is done with regard to the additive elements of the media and what may be revealed through the subtractive processes later. Through my artwork, I continue to explore what I can only describe as the faÇades of the world as I see it. My work is often driven by cynicism and derision, and the media and processes I work with allow me to investigate and understand those aspects of our culture which I perceive with suspicion.

My work is about stress and strain in our modern times. I am using self portraiture as a way to discuss the world around me and hope that the viewer will relate to my experiences. Drawing, painting and video are used to convey different aspects of my observations, and old techniques are mixed with new technologies. Personal observations, artistic and scientific influences, and the art-making process have shaped this body of work.

Ce mémoire se penche sur la série des Taureaux de Bordeaux, réalisée en 1824 et 1825 par l'artiste espagnol Francisco Goya y Lucientes (1746-1828) lors de son exil dans la ville de Bordeaux. Elle est composée de quatre lithographies : El famoso Americano Mariano Ceballos, [Bravo toro], Divertissement espagnol et [Arène divisée] qui représentent chacune un épisode tauromachique. Le regard de ces œuvres sur la corrida est indissociable d'une violence incarnée par des spectateurs qui, au centre de l'arène, prennent part aux combats. Cette représentation des spectateurs s'avère particulière par rapport aux changements qui s'opèrent dans la corrida au XVIIIe siècle. Par exemple, son déroulement se codifie et le public doit maintenant rester dans les estrades. L'objectif de ce mémoire vise à comprendre pourquoi les Taureaux de Bordeaux s'attachent à une dimension violente pour aborder le thème tauromachique. Pour y parvenir, les approches historique, iconographique et anthropologique seront utilisées : la première montrera que l'artiste, en vivant dans un contexte violent (guerre d'Indépendance, par exemple), a pu en observer les répercussions sur les hommes; la seconde servira à déceler comment les lithographies représentent la corrida et la violence; la troisième posera les assises théoriques pour déterminer le type de violence propre à cette série, notamment par le biais de la pensée de l'anthropologue René Girard développée dans La Violence et le Sacré (1972). L'hypothèse défendue est que les Taureaux de Bordeaux représentent une violence destructive, propre aux conflits armés, plutôt qu'à celle qui est intrinsèque au spectacle tauromachique. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Francisco Goya y Lucientes (1746-1828), Taureaux de Bordeaux, lithographie, violence, René Girard, La Violence et le sacré, guerre d'Indépendance.

[ES] El mexicano Guillermo del Toro, ha contribuido a enriquecer la estética y mitología del cine fantástico y de terror. Gracias a los seres dentro de sus filmes, e inspirados en los espectros de las pinturas y grabados de Francisco de Goya y Lucientes, el realizador presenta, mediante ensoñaciones maravillosas, los traumas y conflictos que se han arrastrado durante la historia; sobre todo en épocas de conflictos bélicos y sociales. La investigación que aquí se plantea, busca reivindicar el valor estético y ético de la obra de Goya dentro del cine contemporáneo. Así se propone un recorrido iconológico comparativo que rescata la influencia del arte del aragonés en los largometrajes del latinoamericano. / [CA] El director mexicà Guillermo del Toro, ha contribuït a enriquir l'estètica i la mitologia del cinema fantàstic i de terror. Gràcies als éssers dins dels seus films, i inspirats en els espectres pictòrics de les pintures i gravats de Francisco de Goya y Lucientes, el realitzador presenta, mitjançant ensomnis meravellosos, els traumes i conflictes que s'han arrossegat durant la història; sobretot en èpoques de conflictes bèl·lics i socials. La investigació que ací es planteja, vol reivindicar el valor estètic i ètic de l'obra de Goya dins del cinema contemporani. Així es proposa un recorregut iconològic comparatiu que rescata la influència de l'art de l'aragonés en els llargmetratges del llatinoamericà. / [EN] Guillermo del Toro, the Latin American director, has contributed to enriching the aesthetics and mythology of fantasy and horror films. Thanks to the beings in his films, inspired by the pictorial spectrums of the paintings and engravings of Francisco de Goya y Lucientes, the director presents, through fantastic reveries, the traumas and conflicts that have dragged through history, especially in times of war and social conflicts. The research proposed here seeks to vindicate the aesthetic and ethical value of Goya's work within contemporary cinema. Thus, a comparative iconological tour is proposed that rescues the influence of the art of the Aragonese in the Latin-American movies. / Ponce Tarre, JE. (2023). Totalitarismo y ficción. Goya y sus espectros en el cine de Guillermo del Toro [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/194753

Mitte der 1920er Jahre und im Kontext der irischen Unabhängigkeit erklärte der Kunstkritiker Thomas MacGreevy (1893–1967) den Maler Jack B. Yeats (1871–1957) zum Nationalkünstler Irlands und verglich sein Werk mit keinem Geringeren als dem Francisco de Goyas. Im Zuge dessen konstatierte er, „Yeats’ […] pictures such as A Republican Funeral will [one day] be considered as important a part of the nation’s history as Goya’s 3rd of May is to the Spanish art lover” (MacGreevy 7999/1, S. 8). Bemerkenswert ist dabei zunächst, dass MacGreevy die historischen Gegebenheiten im Spanien Goyas mit denen Irlands im 20. Jahrhundert gleichsetzte (MacGreevy 7999/1, S. 3). Zusätzlich aber reihte der Kritiker Yeats damit auch in eine künstlerische Traditionslinie ein, sei doch der Ire ebenso wie der spanische Hofmaler in der Lage gewesen, zeithistorische Ereignisse seiner Heimat in adäquater Weise in die eigene Kunst zu übersetzen (MacGreevy 7999/2, S. 3), wobei er dessen Bild A Republican Funeral auf eine Stufe mit dem wohl bedeutendsten Gemälde Goyas stellte.

Ingeborg Bachmann’s recurrent references to the Spanish painter Francisco de Goya have frequently been noted, but have so far never been investigated. After outlining, in chapter one, Bachmann’s references to Goya in her thesis on Wittgenstein as well as in the Franza-Fragment and in her only novel Malina, this thesis sets out to highlight the text-image relation between Bachmann’s novel Malina and Goya’s series of murals which are known as the so called „Black Paintings“. Chapter two focuses on the importance of intertextuality and intermediality in Bachmann’s novel and the importance of quotation for the female narrator, who relies on intertextual and intermedial references to express her traumatic experiences. After an introduction into the aesthetics of Goya, in chapter three, chapters four and five examine the text-image relation between Goya’s painting El Perro Semihundido and the first chapter in Bachmann’s novel. The double perspective contained in El Perro, of the subjective expression of the dog’s longing for rescue and the objective futility of this hope as expressed by the dog’s positioning against the abstract background setting, is transferred onto the female narrator and her longing to be rescued through love. Chapter five especially focuses on the (problematic) semantic shifts which occur in the course of this transformation from an abstract representation in the painting to the depiction of concrete and personalized experiences in the text. Chapter six investigates the correlations between Bachmann’s dream chapter and the aesthetics of Goya’s murals, and asks to what extent Bachmann succeeds in transferring the main motifs in Goya’s images into literary form. Chapter seven explores the similarities and media-specific differences in the strategies deployed for depicting madness, violence and destruction in Bachmann’s text and in Goya’s murals and his series of prints on the Desasters of War. Bachmann’s novel Malina shows an extraordinary richness in intertextual and intermedial references. Analysing the explicit as well as implicit references to Goya’s late works in the novel this thesis addresses one area on Ingeborg Bachmann which has not been researched in detail so far.

Thesis (Ph.D.)--University of the Witwatersrand, Arts Faculty (Fine Arts), 1999 / My basic premise in this study is, if abjection is a psychosocial phenomenon, even a kind of waste category and mechanism, it should be discernible and analysable as an underlying structure in the form, iconography and purpose of works of art. Certain modes of art will manifest or express it more lucidly and abundantly than others. Satire and the Grotesque, which Goya adopts in his graphic Work, are especially fruitful in this regard. In both, one can find processes and states of degradation and vitiation that accord with the two facets of abjection Hal Foster (1996) so pragmatically terms the operation to abject and the condition to be abject. Satire, with its inclination to criticise political, social and ecclesiastical figures, can chiefly be interpreted in terms of the operation to abject (to lower, cast down, depose, sideline), while the Grotesque, displaying the distorted, monstrous, 'freakish', hybrid, impossible, relates more to tire condition to be abject. This conjunction between satire/the Grotesque and abjection guides my interpretation of Los Caprichos and Los Disparates. Los Caprichos, in which Goya took it upon himself to "censure" and "ridicule" "human errors and vices", are marked by a quite strict use of satire to criticise, mock and marginalise certain social groups (prostitutes, nobles and corrupt clerics, in particular). Since society, or the Symbolic that undergirds it, cannot do without the abject, either in its role as midden or as oppositional determinant or defining other, the satirical project cannot banish or destroy the abject; it can, however, bid and lobby for some degree of social reclamation and rejuvenation. The satirist depicts the grotesque, sordid, obscene, deviant, abandoned and licentious to indicate to the viewer/reader what s/h e must laugh off to live a decent, obedient, constructive and law-fearing life. Goya takes this aapproach in Los Caprichos. After all, in at least one letter to his friend Martin Zapater he hinted that he feared the "witches, goblins, phantoms, arrogant giants, knaves" and "scoundrels" of his society, and evidently felt a need to part from them. How deep this need ran one cannot say; many of his images suggest a degree of equivocation (he vacillates between being on the side of the law and on the side of Ms own more incorruptible conscience, from which he upbraids the law) and ambivalence (on the one hand, he scolds his objects of attack and appears to be repelled by them; on the other, he seems to relish depicting them in grotesque and blighted shapes, as if the satirical purpose is secondary to the opportunity his art provides to invent forms and get close to the forbidden, the anti-social, the rotten, the abject). In Los Disparates equivocation and ambivalence come more to the fore. Goya often appears most aggressively satirical in the Disparates when he questions corruption in social institutions such as tire Church and the law. Some images, notably Folhj of the Mass, juxtapose a wrathful figure with a mass of social ills, foibles and depravities, and seem characteristically satirical, but the majority of the etchings are striking in their lack of closure, as if a "state of unresolved tension", to quote Michael Steig, adequately rewarded Goya for the labour of production. Man xoandering among Phantoms, for example, is ambiguous and seems to sum up Goya's relationsMp to the abject toward the end of his life: through the surrogate of an old man, Goya appears to have struck a deal with the abject; submerged in it, corrupted by it, impure, but nevertheless sufficiently single-minded to find an identity separate from it. Complicit, but differentiated: all subjects stand in this way to the abject. In Los Desastres, especially given that I do not deal with the Caprichos Enfdticos section of the series, my interpretation is determined less by satire than by the question of how an antagonistic nation uses war as a mechanism of conclusive abjection to extend military, political and, ultimately. Symbolic influence - by means of sanctioned murder, execution, even rape - over another nation, w ith the aim of making that nation succumb to the abjection of surrender and the imposition of a foreign Symbolic. War also produces heaps of corpses and, in the occupied cities, ill and starving destitutes: those reduced to conditions of permanent or near-permanent abjection by war's ballistic exacerbation of the operation to abject. Contact with abjection through art strengthens, weakens and expands the self. It carries the threat of immersion in the repressed and the promise of risque pleasure - both from the diminution of unpleasure through the making or viewing of art, and the more positive pleasure of jouissance. Contact with abjection allows, further, for the complicated experience of being liminal, grotesque and abject oneself while caught between the poles of the Symbolic and tire abject. Whether we, as makers an d /o r viewers, criticise or joy in it, abjection holds out the alluring prospect of catharsis and temporary relief both from its own hazards and the rigours and inhibitions of social life. Goya, it would appear, found this intervenient condition compelling enough to return to it - if he ever truly left it - over a period of almost three decades through the medium of the three graphic series I explore in this dissertation.

"The thesis itself, involves some psychological and philosophical aspects and thoughts about fear as the main mover in the so called negative aesthetic. This specific method of self-expression, its possible triggers and the reasons that may initiate art creation on the basis of pessimistic and ugly imagery have not been discussed to a great degree in the past. Generally, the content of this writing is focused on the fictious correspondence between two engravers and printmakers. These invented letters serve as an exposé for practical findings and thoughts about the author's works executed during the period 2005-2006." / Master of Arts