Zugl.: Münster (Westfalen), Univ., Diss., 2007

Thesis (Ph.D.) --Murdoch University, 2004. / Thesis submitted to the Division of Arts. Includes bibliographical references (leaves 313-328).

Texte remanié de: Thèse de doctorat--Science politique--Paris--IEP, 2005. / Bibliogr. p. 481-492.

Thesis (M.A.)--Central Connecticut State University, 2002. / Thesis advisor: Stuart Barnett. " ... in partial fulfillment of the requirements for the degree of Master of Arts in English." Includes bibliographical references (leaves 178-182). Also available via the World Wide Web.

Thesis (doctoral)--Universität, Münster, 2007. / Includes bibliographical references and register.

Thesis (doctoral)--Universität, Münster, 2007. / Includes bibliographical references and register.

Thesis (Ph. D.)--Florida State University, 2006. / Advisor: Peter P. Garretson, Florida State University, College of Arts and Sciences, Dept. of History. Title and description from dissertation home page (viewed Sept. 14, 2006). Document formatted into pages; contains viii, 227 pages. Includes bibliographical references.

Scholarship on Gustav Mahler’s (1860–1911) late works is often overshadowed by the events of 1907: the death of his daughter, his resignation from the Vienna Court Opera, and the diagnosis of his heart condition. The subjective juxtaposition of this biographical detail on his last works—Das Lied von der Erde (1908), the Ninth Symphony (1909), and the Tenth Symphony (1910, unfinished)—has provoked the application of themes of death, transcendence, and farewell as extra-musical elements to his music. While scholars such as Vera Micznik, Henry-Louis de La Grange, and Stephen Hefling have called the acceptance of this program into question, there has yet to be a more objective analysis of Mahler’s last works via the lens of late style theory. This thesis explores two of Mahler’s last works, Das Lied and the Ninth, through the application of Edward Said’s theory of late style. Rather than approaching death with harmony, resolution, and transfiguration, the late artist in Said’s theory evokes “intransigence, difficulty, and unresolved contradiction”. Instead of a psychological or biographical interpretation of late style, Said’s theory focuses on irreconcilable characteristics that set the artist apart from the age in an anachronistic way. Following his more objective approach of interpreting late style, this thesis relies on the musical elements that characterize Mahler’s late style, categorized as anachronism, disintegration, and evasion of closure. Through the discourse of Said’s late style theory, this thesis reveals alternative means of interpreting Mahler’s late style that avoids the myth of the artist transfigured by death.

Da posição de vanguarda intelectual orientalista se eximiram, em parte, aqueles intelectuais na modernidade ocidental que de fato ficaram profundamente envolvidos com a filosofia oriental (em especial, indiana), inegavelmente com maior ênfase entre os alemães. Tal olhar filosófico manteve-se quase que absolutamente à parte das justificativas exploratórias imperialistas, tão atraentes às mentes inglesas e francesas, os orientalistas de Said, e tão exploradas pelos ditames literários e orientalistas apresentados por ele. Assim sendo, confirmamos e discordamos ao mesmo tempo do autor de Orientalismo em um ponto fundamental: a Alemanha possui orientalismos opostos. Um, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, sob o olhar particular de Nietzsche e Weber, dentre outros, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos do pioneirismo de nações movidas pela estratégia de conhecer para invadir ou decifrar para dominar, eis a Inglaterra e a França, e em seguida buscamos a ocorrência de um entendimento intelectual frutífero e amplo, no tocante ao contato ou transmissão de ideias ocorridas no século XIX e início do XX, entre os assim chamados Oriente indiano e o Ocidente alemão. / Those intellectuals who, in Western modernity, were able to escape from the Orientalist intellectual vanguard position are the ones that were actually profoundly involved with Eastern philosophy (specially the Indian one), and undoubtedly that was emphasized among the Germans. . This philosophical apprehension remained almost entirely apart from the exploratory imperialist justifications, so attractive to the English and French minds, to Saids orientalists, and so exploited by the literary and Orientalist determinations indicated by him. Therefore, we confirm and disagree simultaneously with the author of Orientalism when it comes to a fundamental point: Germany has contrasting Orientalisms one, rooted specifically on the communicating veins from the English and the French, which confirms Saids thesis; the other, under the gaze of Nietzsche and Weber, among others, opposes to the imperialist Orientalism. From this premise, we have treated the pioneerism of nations moved by the strategy to know in order to invade or codify to dominate: that is England and France. Then, we searched for the occurrence of a fruitful and broad intellectual understanding in terms of the contact and transmission of ideas that took place in the nineteenth and early twentieth centuries, among the so-called Indian East and Western Germany.

Da posição de vanguarda intelectual orientalista se eximiram, em parte, aqueles intelectuais na modernidade ocidental que de fato ficaram profundamente envolvidos com a filosofia oriental (em especial, indiana), inegavelmente com maior ênfase entre os alemães. Tal olhar filosófico manteve-se quase que absolutamente à parte das justificativas exploratórias imperialistas, tão atraentes às mentes inglesas e francesas, os orientalistas de Said, e tão exploradas pelos ditames literários e orientalistas apresentados por ele. Assim sendo, confirmamos e discordamos ao mesmo tempo do autor de Orientalismo em um ponto fundamental: a Alemanha possui orientalismos opostos. Um, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, sob o olhar particular de Nietzsche e Weber, dentre outros, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos do pioneirismo de nações movidas pela estratégia de conhecer para invadir ou decifrar para dominar, eis a Inglaterra e a França, e em seguida buscamos a ocorrência de um entendimento intelectual frutífero e amplo, no tocante ao contato ou transmissão de ideias ocorridas no século XIX e início do XX, entre os assim chamados Oriente indiano e o Ocidente alemão. / Those intellectuals who, in Western modernity, were able to escape from the Orientalist intellectual vanguard position are the ones that were actually profoundly involved with Eastern philosophy (specially the Indian one), and undoubtedly that was emphasized among the Germans. . This philosophical apprehension remained almost entirely apart from the exploratory imperialist justifications, so attractive to the English and French minds, to Saids orientalists, and so exploited by the literary and Orientalist determinations indicated by him. Therefore, we confirm and disagree simultaneously with the author of Orientalism when it comes to a fundamental point: Germany has contrasting Orientalisms one, rooted specifically on the communicating veins from the English and the French, which confirms Saids thesis; the other, under the gaze of Nietzsche and Weber, among others, opposes to the imperialist Orientalism. From this premise, we have treated the pioneerism of nations moved by the strategy to know in order to invade or codify to dominate: that is England and France. Then, we searched for the occurrence of a fruitful and broad intellectual understanding in terms of the contact and transmission of ideas that took place in the nineteenth and early twentieth centuries, among the so-called Indian East and Western Germany.