Made available in DSpace on 2014-06-12T18:35:24Z (GMT). No. of bitstreams: 2 arquivo7461_1.pdf: 1141358 bytes, checksum: c75c508d484914a133addb764b6e7c2a (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2007 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Qualquer grande obra literária é escrita a partir de um congresso de escritores e poetas que se perfazem no íntimo de quem escreve. Na Literatura Brasileira viemos destacar que a presença de Dante tem cadeira cativa nesses eventos. Além de compor uma das obras de maior vulto da Literatura Ocidental, Dante tem marcado outras expressões literárias posteriores, como a Brasileira. A partir do Estudo das obras de Álvares de Azevedo, Castro Alves, Augusto dos Anjos e Guimarães Rosa intentaremos descortinar o modo como a leitura da Commedia foi importante na formação estética desses autores. Traçando, a partir disso, uma panorâmica da presença do poeta florentino na Literatura Brasileira

Though it is not certain to what extent Gogol was familiar with Dante, it appears he may have regarded Dead Souls I (1842) as the first part of a tripartite scheme in light of La Divina Commedia. Interestingly, the foundations for such a scheme can be found in Gogol's first major publication, Evenings on a Farm near Dikanka (1831-1832) and, in the prose fiction and plays of 1835-1836, a definite pattern is revealed. The pattern that evolved in the works of this period involves the emergence of a demonic element which shatters any illusion of a Paradise which may have been established previously. Consequently, one is then drawn down through the awakenings of conscience - Purgatory and, finally, to realization in the Inferno. The inversion of the Dante scheme which takes place, results in a "commedia del demonio". This "commedia" is particularly significant for both interpreting Gogol's works and for understanding the author himself. It forms a bridge between Gogol's early comic-gothic tales in Evenings and the mature style and humour of Dead Souls. Equally important is the fact that correlations with the literary devices and the religious thought of Dante's time can also be seen. Such works as "Old World Landowners" (Mirgorod, 1835), "Viy" (Mireorod, 1835), "Nevsky Prospekt" (Arabesques, 1835) and the play The Government Inspector (performed in 1836) are especially representative of Nikolai Gogol's "commedia del demonio", and therefore form an integral part to this study. In connection with these and other works, certain links concerning the literary and historical heritage, and personal spirituality which exist between Gogol and Dante as reflected in both their own life and works will be examined as well. Thus the "commedia" scheme, and ultimately, Gogol as a writer of the human "soul" may be better understood. / Arts, Faculty of / Asian Studies, Department of / Graduate

The aim of this thesis is to evaluate certain artistic pieces with motives of Italian Theatre of Renaissance. Further, this work discusses the literature dedicated to this topic in the framework of Czech and foreign history of art and theatre. In this regard, attention is drawn to analysis and the interpretation of particular pieces of an art from the formal and iconographic perspectives. The introduction is concerned with the key historical aspects and personalities of the Commedia dell'arte in connection with chosen pieces of art. Based on provided facts, this thesis comes to an acquired evaluation and comparisons of motives with the character of theatre performance.

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The purpose of this thesis is to design the sets and costumes for William Shakespeare's Twelfth Night or What You Will adapting to the sixteenth century Italian commedia dell' arte style.

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This dissertation examines the literary depiction of physical disability in Dante’s Commedia, Convivio, and his other works using a two-pronged approach: answering Barolini’s call to historicize and incorporating disability theorists’ models of and approach to investigating medieval disability. Blameless Defect: A Dantean Model of Disability thus follows the theological, philosophical, medical, and legal aspects of disability in Duecento and Trecento Florence and within the broader context of Europe and the Mediterranean. This broad historical context, as well as contemporaneous writers’ treatment of disability, is used to contextualize Dante’s own attitude and representation of physical disabilities, specifically deafness, blindness, and mobility disabilities. Dante’s representation reflects and engages with the medieval concept of virtue or vice that can be read on the body; specifically, Dante’s engagement with deafness in the Convivio reveals a Dantean category of blameless physical defect that indicates separation between disability and sin and exonerates those who have impediments that limit their knowledge, such as those with lived experience of disability. This treatment of blameless deafness is contextualized through its philosophical sources. The dissertation considers whether blindness and mobility disabilities fit into what I term the Dantean category of “blameless defect.” Mobility disabilities are represented throughout the Commedia; their presence is tied to sin largely within metaphorical contexts or as the lesser of a hierarchy of sins. Similarly, blindness is present throughout the Commedia and is even included among the divine punishments, albeit in a temporary manner. Further, Dante, often using simile or metaphor, represents blindness in the Commedia to illustrate both spiritual and human understanding. Finally, Dante’s own blindness is read within the theoretical framework of “disability gain” as an approach which sees the author’s text open to greater possibilities. Blameless Defect, on the whole, demonstrates a sympathetic and non-normative Dantean attitude to the physically disabled, whom Dante represents vividly and with great accuracy. Dante’s portrait of the physically disabled thus stands in contrast to the attitudes, practices, and laws of his times.

The Commedia dell'arte was a form of Italian comedy prevalent from about 1560 to 1760. It was rooted in the comedy of ancient Greece and Rome, and it first appeared during the Middle Ages. An example of this is the comic opera The Love for Three Oranges, scored by Sergei Prokofiev.

This thesis examines the role of dialogic processes in representations of conversion narratives and expressions of poetic subjectivity across the works of four poets: Guittone d’Arezzo (c.1235-1294), Guido Guinizzelli (c.1230-1276), Guido Cavalcanti (c.1255-1300) and Dante Alighieri (1265-1321). The introduction proposes a definition of ‘dialogic processes’ drawing on theoretical models of performativity and dialogism. It presents the usefulness of these approaches to the analysis of narratives of conversion and accounts of subjectivity in poetry. Chapter 1 analyses Guittone’s conversion poetics in light of these processes and seeks to complicate the teleology of his narrative of self. Chapter 2 examines the poetry of Guinizzelli and Cavalcanti, first establishing the ‘poetic conversion’ of Guinizzelli in dialogue with his own and others’ poetry. It then examines Cavalcanti’s physiological performance of a polyphonic subjectivity and how far this poetic expression partakes in the dialogic processes previously discussed in relation to religiously inflected writing. Chapters 3 and 4 will explore the manifestations of these phenomena of dialogue and performance in Dante’s oeuvre with particular focus on the Commedia as a key site for intertextual interaction both with his own earlier texts and with the texts (and figures) of the other poets under discussion. These chapters will seek to reopen the teleological closure which Dante tries to impose on his vernacular predecessors, as well as on his own works. The weight of critical engagement with Dante’s predecessors has treated them as sources or reference points for Dante’s own praxis. I aim to consider Guittone, Guinizzelli and Cavalcanti on their own terms and in dialogue with one another before approaching Dante through these poets, thus reconstructing the networks of poetic dialogue in late medieval Italy, and situating Dante firmly within a dialogic tradition of narratives of self and conversion.