[ES] La presente tesis doctoral se desarrolla, de modo autoetnográfico, como aportación de resultados de una investigación artística propia pretendiendo generar conocimiento a través de una objetivación de lo subjetivo. En ella abordamos el tema de lo ridículo en la escultura, entendida en el sentido expandido del término. Partiendo de una contextualización conceptual e histórica previa, procederemos a deconstruir recursos y estrategias, siempre enfocadas en torno al concepto de lo ridículo, de nuestra propia trayectoria artística. Desarrollaremos de este modo, con especial atención, el concepto de hipertrofia como complejo recurso expresivo de exageración selectiva, tanto a nivel formal como conceptual y perceptivo. La hipertrofia como modo de expresar pero también de percibir y procesar la realidad, para una mayor intensidad comunicativa, tanto en la expresión de lo ridículo como en cualquier otro ámbito. La presente tesis doctoral recoge los resultados de veinticinco años de investigación artística propia en el campo de la escultura y la instalación. Aborda el tema de lo ridículo en la escultura, tema central en nuestra investigación, entendida en el sentido expandido del término y más concretamente la descripción de recursos, tanto formales como conceptuales, para su representación. Comenzamos el trabajo, dividido en dos partes, realizando una semblanza de lo ridículo como lenguaje. Relacionamos el término con otros que le son afines, como humor, desafío o absurdo e introducimos la hipertrofia, concepto que más tarde desarrollamos más extensamente, como medio para su consecución. Desarrollamos después lo ridículo desde la forma en su representación mediante la aplicación en parámetros formales tales como la escala, el material o la proporción, de la referida hipertrofia. Pasamos luego a realizar una breve panorámica histórica, focalizada en la representación de lo ridículo a lo largo de distintas épocas, aportando ejemplos a modo de contextualización temporal de nuestro trabajo, hasta llegar a la actualidad, de la cual realizamos una selección de obras y autores que, de un modo u otro, pueden ser entendidos como influencia o, al menos, como coincidencia en nuestros montajes. Una vez desarrollado el contexto pasamos, ya en la segunda parte, a referirnos ya directamente a nuestro trabajo y a su carácter como expresión de lo ridículo, mencionando las figuras retóricas y otros recursos comunicativos que usamos en la obra propia. Definimos, llegados a este punto, la hipertrofia como aportación central de nuestra investigación, del modo ya mencionado como recurso expresivo, pero también como modo de percepción selectiva para la creación, entre otros, en el ámbito de lo ridículo. Planteamos pues la hipertrofia como un recurso creativo extenso, más bien un modo de relacionarse con la realidad y proyectarse sobre ella en una fructífera interacción. Desarrollamos finalmente, a modo de ejemplo, la hipertrofia a través de sus múltiples aplicaciones como concepto fundamental que vertebra nuestra obra de búsqueda de lo ridículo desde enfoques diversos. / [CAT] La present tesi doctoral es desenvolupa, de manera autoetnográfica, com a aportació de resultats d'una investigació artística pròpia pretenent generar coneixement a través d'una objectivació del que és subjectiu. Hi abordem el tema del ridícul en l'escultura, entesa en el sentit expandit de el terme. Partint d'una contextualització conceptual i històrica prèvia, procedirem a deconstruir recursos i estratègies, sempre enfocades al voltant de el concepte del ridícul, de la nostra pròpia trajectòria artística. Desenvoluparem d'aquesta manera, amb especial atenció, el concepte d'hipertròfia com complex recurs expressiu d'exageració selectiva, tant a nivell formal com conceptual i perceptiu. La hipertròfia com a manera d'expressar però també de percebre i processar la realitat, per a una major intensitat comunicativa, tant en l'expressió del ridícul com en qualsevol altre àmbit. La present tesi doctoral recull els resultats de vint i cinc anys d'investigació artística pròpia en el camp de l'escultura i la instal·lació. Aborda el tema del ridícul en l'escultura, tema central en la nostra investigació, entesa en el sentit expandit del terme i més concretament la descripció de recursos, tant formals com conceptuals, per a la seva representació. Comencem el treball, dividit en dues parts, fent una semblança del ridícul com a llenguatge. Relacionem el terme amb altres que li són afins, com humor, desafiament o absurd i introduïm la hipertròfia, concepte que més tard desenvolupem més extensament, com a mitjà per a la seva consecució. Desenvolupem després el ridícul des de la forma en la seva representació mitjançant l'aplicació en paràmetres formals com ara l'escala, el material o la proporció, de la referida hipertròfia. Passem després a fer una breu panoràmica històrica, focalitzada en la representació del ridícul al llarg de diferents èpoques, aportant exemples a mode de contextualització temporal del nostre treball, fins arribar a l'actualitat, de la qual vam realitzar una selecció d'obres i autors que, d'una manera o altra, poden ser entesos com a influència o, al menys, com coincidència en els nostres muntatges. Un cop desenvolupat el context passaem, ja a la segona part, a referir-nos ja directament al nostre treball i al seu caràcter com a expressió del ridícul, esmentant les figures retòriques i altres recursos comunicatius que fem servir en l'obra pròpia. Definim, arribats a aquest punt, la hipertròfia com a aportació central de la nostra investigació, de la manera ja esmentat com a recurs expressiu, però també com a mode de percepció selectiva per a la creació, entre d'altres, en l'àmbit del ridícul. Plantegem doncs la hipertròfia com un recurs creatiu extens, més aviat una manera de relacionar-se amb la realitat i projectar-se sobre ella en una fructífera interacció. Desenvolupem finalment, a manera d'exemple, la hipertròfia a través dels seus múltiples aplicacions com a concepte fonamental que vertebra la nostra obra de cerca del ridícul des d'enfocaments diversos. / [EN] This doctoral thesis is developed, in an autoethnographic way, as a contribution of the results of our artistic research, trying to generate knowledge through an objectification of the subjective. In it we address the issue of the ridiculous in sculpture, understood in the expanded sense of the term. Starting from a previous conceptual and historical contextualization, we will proceed to deconstruct resources and strategies, always focused around the concept of the ridiculous, of our own artistic trajectory. In this way, we will develop, with special attention, the concept of hypertrophy as a complex expressive resource of selective exaggeration, both at a formal, conceptual and perceptual level. Hypertrophy as a way of expressing but also of perceiving and processing reality, for greater communicative intensity, both in the expression of the ridiculous and in any other field. This doctoral thesis collects the results of twenty-five years of own artistic research in the field of sculpture and installation. It addresses the issue of the ridiculous in sculpture, a central theme in our research, understood in the expanded sense of the term and more specifically the description of resources, both formal and conceptual, for its representation. We begin the work, divided into two parts, making a semblance of the ridiculous as a language. We relate the term to others that are related to it, such as humor, defiance or absurdity, and we introduce hypertrophy, a concept that we later develop more extensively, as a means of achieving it. Later we develop the ridiculous from the form in its representation through the application in formal parameters such as scale, material or proportion, of the referred hypertrophy. We then proceed to carry out a brief historical overview, focused on the representation of the ridiculous throughout different periods, providing examples as a temporary contextualization of our work, up to the present, from which we make a selection of works and authors that, in one way or another, can be understood as an influence or, at least, as a coincidence in our montages. Once the context has been developed, we proceed, in the second part, to refer directly to our work and its character as an expression of the ridiculous, mentioning the rhetorical figures and other communication resources that we use in our own work. We define, at this point, hypertrophy as the central contribution of our research, in the way already mentioned as an expressive resource, but also as a selective perception mode for creation, among others, in the field of the ridiculous. We therefore propose hypertrophy as an extensive creative resource, rather a way of relating to reality and projecting ourselves onto it in a fruitful interaction. Finally, we develop, as an example, hypertrophy through its multiple applications as a fundamental concept that backs up our work of searching for the ridiculous from different approaches. / Llorens García, A. (2020). La realidad hipertrofiada. Modos de representación de lo ridículo en la escultura y en la obra propia [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/157636

The reputation of the Florentine politician, political thinker, and writer Niccolò Machiavelli (1469–1527) has been largely shaped by his controversial political treatises, The Prince and Discourses on Livy. However, Machiavelli left us a broader and diverse corpus of writings. This dissertation focuses on what is perhaps the least-known portion of this corpus: Machiavelli’s poetry. Traditionally, scholars of Machiavelli have considered his engagement with poetry as a narrow and marginal component of his intellectual biography. Conversely, this project showcases how Machiavelli’s poetic activity, which he pursued throughout the vast majority of his adult life, intersected a broad spectrum of human and intellectual concerns, cultural practices, and social interactions. In light of this, poetry provides a unique opportunity to reassess the figure of Machiavelli across its full range of dimensions. Concurrently, Machiavelli’s poetic writings offer valuable insight into the manifold roles that poetry could play in the cultural and social world of Renaissance Florence. To illustrate the scope of Machiavelli’s poetic activity, this dissertation analyzes selections of Machiavelli’s political, amorous, and comic poems. In Chapter 1, devoted to Machiavelli’s political poetry, I address the three poems On Fortune, On Ingratitude, and On Ambition (also known as the Capitoli on account of their meter). I begin by assessing how Florence’s tradition of civic and poetic rhetoric influenced Machiavelli’s three poems, which allows me to then elucidate how the poems fit into Machiavelli’s anthropological-political laboratory. Indeed, my analysis shows how a rhetorically-informed approach facilitates the task of interpreting Machiavelli’s political thought across prose and poetry. In Chapter 2, I look at Machiavelli’s love poetry in relation to notions of desire, gender, and sexuality. Specifically, I focus on two poems that appear to voice homoerotic desire as well as on the two poems that Machiavelli addressed to the Florentine courtesan, virtuosa, and poet Barbera (b. 1500). My analysis highlights two complementary functions that the practice of love poetry had for Machiavelli and his contemporaries. On the one hand, love poetry was a vehicle for articulating reflections on love, gender, and sexuality. On the other, the practice of love poetry facilitated an array of homosocial and mixed-gender interactions. In Chapter 3, I move on to consider Machiavelli’s comic poetry. In particular, I analyze Machiavelli’s three sonnets to Giuliano de’ Medici and his two political epigrams. In so doing, I foreground how Machiavelli’s comic poetry intertwined humor and gravity by leveraging four ingredients: wordplay, parody, satire, and gallows humor. As part of my analysis, I also call attention to the role that those ingredients played in some literary and social practices of the Italian Renaissance.

Lorsque, au IVe siècle, les Romains rendirent hommage à la sagesse, ils érigèrent une statue de Pythagore. Pline l’Ancien s’en étonne : pourquoi n’a-t-on pas plutôt choisi Socrate ? Cette interrogation reflète l’intégration progressive de la figure du philosophe athénien à Rome, depuis le IIe siècle av. J.C. jusqu’à l’œuvre de Sénèque qui intériorise le modèle socratique d’enseignement.Est d’abord réuni le corpus exhaustif des occurrences de Socrate dans une perspective diachronique. Les passages sont contextualisés dans l’économie de l’œuvre, son genre et les objectifs de chaque auteur. La source grecque est, si possible, identifiée : la présence de Socrate sert alors de marqueur de la lecture des textes de Platon, de Xénophon, mais aussi d’autres Socratiques comme Eschine.Dans un second temps, les textes sont étudiés selon des regroupements chronologiques et thématiques : est alors définie une double réception de Socrate, entre valorisation et mépris, qui s’articule autour de sa grandeur, son rôle fondateur pour les écoles de pensée hellénistiques, sa mort courageuse et, à rebours, sa dénonciation de la rhétorique ou le caractère inutile des propos des Socratiques pour lutter contre les passions. Au mode de vie philosophique qu’incarne Socrate s’oppose parfois celui défini par le mos maiorum, ou encore par le poète élégiaque. Se dévoilent différentes interprétations de Socrate, ancêtre du cynisme et du stoïcisme, probabiliste ou transcendantaliste, ouvrant ainsi la voie à un transfert culturel des œuvres, mais aussi de leurs exégèses. Que ce soit dans une perspective historiographique, philosophique ou littéraire, Socrate devient peu à peu un exemplum, un modèle de vie. / When, in 343 B.C., the Romans paid tribute to wisdom, they built a statue of Pythagoras. Why was not Socrates chosen instead ? Pliny the Elder wonders. This interrogation reflects the progressive integration of the figure of the Athenian philosopher in Rome, from the second century B.C. until the work of Seneca which internalises the Socratic teaching model.At first, the exhaustive corpus of the occurrences of Socrates is gathered in a diachronic perspective. The passages are contextualized in the entire work, its genre and the purposes of every author. The Greek sources are, when possible, identified : the presence of Socrates serves then as a marker for the reading of the texts of Plato, Xenophon, but also other Socratics like Aeschines.Secondly, the texts are studied according to chronological and thematic groupings : a double reception of Socrates is then defined, between praise and contempt, which articulates around his greatness, his founding role for the Hellenistic philosophic schools, his courageous death and, on the contrary, his denunciation of rhetoric or the fact that Socratics’ theories are useless to fight against passions. The philosophic lifestyle embodied by Socrates sometimes contrasts with the one defined by the mos maiorum, or by the elegiac poets. Various interpretations of Socrates come to light, as an ancestor of Cynicism and Stoicism, as a sceptic or a transcendentalist, paving the way for a cultural transfer of the Greek philosophical works but also of their exegeses. Whether it be in an historiographic, philosophic or literary perspective, Socrates gradually becomes an exemplum, a model of life.

La thèse constitue la première étude d’ensemble de l’œuvre poétique yiddish d’Élia Lévita (1469-1549) qui cherche à définir sa place dans la littérature de la Renaissance en analysant les transferts esthétiques et culturels ayant présidé à sa production. Elle situe l’œuvre vernaculaire de ce savant hébraïste, proche des humanistes chrétiens, dans les traditions poétiques juives hébraïques et yiddish et dans la logique d’une affirmation du rôle de l’écrivain et de la langue vernaculaire dans la société juive. Elle analyse également la portée des modèles extérieurs, chrétiens, en insistant sur l’inscription des romans de chevalerie de Lévita dans l’évolution générale du genre chevaleresque en Italie, et met en évidence le rôle fondamental qu’a joué l’Arioste, et en particulier le Roland furieux, dans le raffinement progressif du projet esthétique de l’auteur. Enfin, elle propose la première analyse d’un certain nombre de textes de la littérature yiddish ancienne, conservés dans des manuscrits, et fournit des arguments pour l’attribution de nouvelles œuvres à Lévita, dont un long poème satirique sur les femmes. Par son ampleur et par sa variété, l’œuvre vernaculaire d’Élia Lévita constitue non seulement la première œuvre moderne de la littérature yiddish mais aussi un cas particulièrement éclairant sur la diffusion des modèles esthétiques de la Renaissance dans des catégories ethniques (les juifs) et sociales (les classes populaires) que l’on aurait pu croire éloignées de ces mutations culturelles. / This PhD dissertation is the first study entirely dedicated to the poetical creation of Elia Levita in Yiddish (1469-1549) and aims at defining its place in Renaissance literature by proposing a detailed analysis of the esthetical and cultural transfers this work illustrates. It locates the vernacular production of this renowned Hebraist, who was acquainted with numerous Christian Humanists, inside the Yiddish and Hebrew poetical traditions and sheds light on the new functions endorsed by the writer and the vernacular language in Jewish society at the beginning of the modern era. It also discusses the influence of external – i.e. Christian – models on the poet and insists on the participation of Levita’s chivalric romances to the global evolution of this genre in Italian literature, by underlying, in particular, the essential role played by Ariost, and his Orlando Furioso, in the progressive refinement of the author poetical practice. Finally, it analyses, for the first time, some texts of Old Yiddish literature which were still buried in manuscripts, and argues for the attribution of new works to Elia Levita, among them, a long satire about women. Elia Levita’s vernacular work not only constitutes, by its size and variety, the first modern work of Yiddish literature but it is also a rich and enlightening example of the diffusion of Renaissance esthetical models inside ethnic and social groups (the Jews and popular classes) which one might have thought untouched by such cultural transformations.

Cette étude s'attache à démontrer comment les écrits satiriques du poète élisabéthain John Donne (1572-1631) lui permettent de développer une esthétique propre, qui ne se cantonne pas qu'au corpus satirique strict mais trouve également une résonance dans le reste de son œuvre. Traditionnellement considérée comme une tendance marginale dans sa poésie, la satire chez Donne s'exprime à travers d'autres textes, laissant ainsi transparaître un « esprit satirique ». Le jeu et la prise de distance du poète vis-à-vis des conventions littéraires, sociales et religieuses de son époque nous permettent de mettre au jour une poétique dominée par le doute et la mélancolie. Cette humeur noire, selon la théorie médicale des humeurs, nous conduit vers l'humour et le comique : fort peu examinés chez Donne, ces concepts transparaissent pourtant à la lecture des textes les moins explorés par la critique, dévoilant ainsi une esthétique qui donne sa cohérence au corpus. John Donne n'est pas que le chef de file de la poésie métaphysique : son statut de satiriste lui confère également celui d'humoriste. / This study aims to show how the satiric writings of Elizabethan poet John Donne (1572-1631) display a specific aesthetics, which is also to be found in all his work and not only in his satiric texts. Although it has traditionally been considered as a fringe element in Donne's poetry, satire appears in other writings, thus disclosing a ''satiric spirit''. By playing and distancing himself from the literay, social and religious standards of his time, the poet's work reveals an aesthetics ruled by doubt and melancholy. According to the system of medicine called ''humorism'', melancholy is a black fluid that brings us to humour and comedy : even though they have been rarely examined in Donne studies, these concepts do stand out after a close reading of the least sought-after poems. It thus unites and makes the whole of Donne's poetry coherent. Not only is he the best representative of the metaphysical poets, he is also a satirist as well as a humorist.

Text in Afrikaans / The concepts of parody and pastiche are oftell employed by leading theoreticians to offer definitions of the elusive term "Postmodernism". One is led to conclude that parody and pastiche are direct1y linked to Postmodernism. This is especially valid in the case of pastiche. Indeed, it appears, therefore, that the continllous assumption of the appellation "pastiche" in the Postmodernist discourse could reveal its link to Postmodernism and Postmodernity in general. While parody and pastiche are not new phenomena, the question is why, ill our time, these concepts should be so acutely present in the discourse of literary theory - especially in theoretic contributions on Postmodernism and/or Postmodernis! texts. However, an investigation of the studies done on Postmodernist drama/theatre reveals a distinct lack of reflection about the role of parody and pastiche and a disturbing absence of publication on the the subject. This state of affairs reveals a conspicuous delay in terms of theoretical deliberation when compared to other investigat1ve practices, i.e. literary criticism and philosophy. This study, then, is essentially interested in transposing the present emphasis on parody and pastiche found in contemporary literary theory to Postmodernist drama/theatre. The final objective of this study is to explore the impact of the concepts of parody and pastiche on twentieth century drama/theatre and their possible contribution to a better understanding of the elusive term "Postmodemist drama/theatre". / Afrikaans and Theory of Literature / D. Litt. et Phil. (Literature)

This thesis explores the theme of displacement in AIDS (Acquired Immune Deficiency Syndrome)-related discourse in post-apartheid South Africa in the period 1994−2010. It contends that the subject of AIDS and the AIDS-ill is seldom confronted directly in the discourse, but displaced in various ways. Using the theory of social constructionism and the discourse theory of the French poststructuralists, particularly Michel Foucault, selected texts, both literary and non-literary, are subjected to discourse analysis, in which the interrelationships between linguistic and visual representations of AIDS, practice, knowledge and power relations are examined. Recognising that all representations are to some extent displaced constructions, the thesis investigates additional reasons for the particular kinds of displacement of AIDS seen in AIDS discourse. These include stigma, fear, defensiveness and the enduring power of preexisting discourses onto which AIDS is grafted. In narratives by and about the AIDS-ill, personal stories are displaced when mythical structures are used to give meaning to what could otherwise be viewed as futile, random suffering. As a result of the different displacement devices employed in AIDS discourse, new meanings of AIDS are constructed, related to the social, political and cultural context out of which they have arisen. The thesis comprises five chapters, each of which explores a different form of displacement. In Chapter 1, 'Displacing AIDS through Language', the focus is on language as a form and means of displacement; Chapter 2 'Politicising AIDS' explores the way that AIDS discourse is projected onto the larger, well-established discourse of politics, and specifically on the discourse of 'the struggle' against apartheid; while Chapter 3, 'Satirising AIDS', considers the way that satirists displace AIDS through irony, exposing the contradictions and absurdities inherent in the discourse. Chapter 4, 'Gendering AIDS', shows the extent to which AIDS-relared discourse is articulated to gender-related issues such as unequal power relations between men and women and stereotypical views of women's identities and 'proper' roles. The final chapter, Chapter 5, 'Narrating AIDS', deals with the discourse of personal illness narratives, showing how individuals displace the experience of illness through narrative, often using the structures of myth to give meaning to their experience. / English Studies / D. Litt. et Phil. (English Studies)

Text in English / This study offers a close look at Andrew Niccol’s (b 1964) satirical film S1mOne from a biocultural perspective emphasising the technological simulation of a Hollywood celebrity and the farce ensuing from her creation. The film is based on Niccol’s assumption that the hypertrophied culture into which he places his cultural object will be one in which human traits of sociality will be well advanced and the highly demanding genre of satire will be entertaining, persuasive, and on occasion punitive in its ridicule of Hollywood. The study makes a contribution to the idea that a cultural object/text operates as a rapid mechanism for propagating cognition — it shows how Niccol has adapted to less than optimal conditions in his world of Hollywood — in this case he parodies the role of the director of Hollywood films in the figure of Taransky. Cognition is understood as that series of mental processes which include attention, memory, learning (from mimicry as well as other forms), problem solving, ratiocination, and making decisions. Niccol relies on his audience's embodied capacities and skills of recognition, thinking, feeling, remembering, and accounting for his message to be understood. Niccol’s technical skill in editing his narrative to emphasise the satire of the narrative of Taransky and Simone is a critical part of the film’s success. Interpersonal and social propagation of cognition is achieved through reference to other cultural artefacts recalling a variety of similar ideas used in film and other visual creations. The cultural significance of the simulacrum, Simone, is that she is a vehicle for and a form of socially propagated cognition. The powerful imagistic impression of film helps to structure internalised cognitive artefacts in the viewers who are expected to reflect on their habits of viewing and thinking. When a film, artwork, poem or novel is analysed, then such a cultural object becomes a vehicle of and for propagating cognition. / Art History, Visual Arts and Musicology / D. Litt. et Phil. (Art History)

Thèse de doctorat effectuée en cotutelle au Département d’histoire de l’art et d’études cinématographiques, Faculté des arts et des sciences, Université de Montréal et à l’Institut de recherche sur le cinéma et l'audiovisuel (IRCAV), Arts et Médias, ED 267, Université Sorbonne Nouvelle – Paris 3 / L’œuvre de William Klein est reconnue pour ses stratégies formelles innovatrices et avant-gardistes qui attireront l'attention des artistes et des professionnels de sa génération, non sans provoquer au passage quelques scandales ni sans subir les contrecoups de la censure. La trentaine de courts, moyens et longs métrages réalisés par Klein, forme un corpus hétérogène qui affiche à première vue des incohérences sociologiques, politiques, économiques et culturelles potentiellement discutables. Dans ces conditions, la position critique de Klein paraît ambiguë, inconséquente voire, contradictoire, parce que les films diffèrent également par leur thème, leur cible, leur mode de production et leur genre. Nous croyons cependant que l’engagement politique de Klein est le fil d'Ariane qui unit son œuvre cinématographique et dissipe toute idée de rupture que ses contemporains pourraient lui reprocher. Au cours de cette période cruciale qui s'étend de 1965 et 1970, alors que le libéralisme en tant qu’idéologie officielle du système capitaliste cherche à vaincre le communisme pour s'imposer à l'échelle mondiale, Klein pose son regard sur les célébrités en tant que figures médiatiques et identitaires comme autant de moyens des pouvoirs politiques, économiques et religieux. À l'ère de la guerre froide, de la guerre du Vietnam et des combats pour la décolonisation, il prend le parti des mouvements de droits civils et de libération et se range du côté des révolutionnaires qui les défendent. Il brosse notamment le portrait de personnalités associées à la contre-culture américaine; il remet en question les modèles qui s'étaient jusque-là imposés dans la culture de masse et les idéologies dont ils étaient investis et va jusqu'à critiquer le concept même de célébrité. En procédant notamment à une démystification des moyens de la représentation de l'American Dream et de l’American way of life, William Klein s'en prend aux faux-semblants issus de ces industries (du divertissement) et de ce champ (politique) qui mettent en place des systèmes de production et d’exploitation de la célébrité en tant que symbole, destiné à orienter les goûts esthétiques, les comportements commerciaux et/ou les opinions politiques des individus. Il dénonce ainsi les injustices raciales, les inégalités sociales, les abus de pouvoir et les débordements des gouvernements attribuables à l’impérialisme occidental qui est à l'époque sous l'influence des États-Unis. Le corpus qui nous permettra de développer notre argumentation comprend quatre films, soit deux films de fiction et deux films documentaires. Qui êtes-vous, Polly Maggoo? (1966) et Mister Freedom (1968) sont les deux films de fiction que nous avons qualifiés de « parodies satiriques ». En ces termes, le film Polly Maggoo parodie les contes de fées pour faire la satire de l’industrie de la mode, tandis que le film Mister Freedom parodie les super-héros de bande dessinée et autres justiciers des films hollywoodiens, pour faire la satire de la politique étrangère américaine. Les documentaires politiquement engagés sont à notre avis expressionnistes, comme le propose le critique américain Jonathan Rosenbaum. Muhammad Ali, The Greatest (1964-1974) ; Eldridge Cleaver Black Panther (1970) mettent en scène ceux que William Klein appelle les « Super Noirs américains » et par des moyens réflexifs, ils démontrent de l’inter-subjectivité entre le cinéaste et ses sujets. / Satirical parodies and expressionist documentaries: The Critical Representation of the Celebrity in the Films of William Klein. The films of William Klein are still little known. His filmography includes thirty titles which appear at first sight heterogeneous, while their sociological, political, economic, and cultural inconsistencies seem questionable. As such, and because the themes of his films, their targets, their production modes and their genres are constantly moving, Klein’s critical position seem ambiguous, inconsistent if not contradictory. Yet, we believe that the political commitment of William Klein is at the core of all of his films and dissipates all discrepancies. Between 1965 and 1970, while liberalism as the official ideology of the capitalist system is fighting against communism to expand its power around the world, Klein is looking at celebrities as vectors of the political, the economical and the religious powers. While the Cold War, the Vietnam War and the anti-colonial armed struggles are shaking the world, he associates with the counter-culture and youth culture movements and questions the role models advertised in the mass media, and the ideologies they represent. Portraying the modes of representation that shapes the American Dream and the American Way of Life, William Klein criticises the makes-believes found in the entertainment industry and the political field that aim at shaping our identities, our commercial behaviours and our political opinions. We propose to analyse two fiction films and two documentaries in the course of our argumentation in order to demonstrate how he condemns racism, social inequalities and abuses of power associated with Western imperialism. Qui êtes-vous, Polly Maggoo? (1966) and Mister Freedom (1968) are what we have called after Daniel Sangsue, satirical parodies. Accordingly, Polly Maggoo parodies fairy tales to satirize the fashion industry, while Mister Freedom parodies the superheroes of the comic books to satirize American foreign policies. Based on Jonathan Rosenbaum thesis, we consider Muhammad Ali, The Greatest (1964-1974) and Eldridge Cleaver Black Panther (1970) as expressionist documentaries. The reflexive strategies found in these films are symptomatic of an inter-subjectivity between the filmmaker and his subjects.

Diploma thesis TV series Třicet případů majora Zemana (Thirty cases of major Zeman) after the year 1989: revitalization, reflection and deideologization analyzes the overall return of the normalization propaganda series within media, political and social discourse after the year 1989. To fulfill this purpose, it examines not only changes in the reception of the series and the development of the audience interest both in the mass and network platforms, but it also offers detailed insights at the audience structure and the first release in the Czech television. In the next part the thesis also deals with satirical and mythological aspects exploring a wide range of representations in literature, music or film and also captures revelatory the establishment, structure and communication processes of the fandom subculture, which is in the Czech cinematic discourse completely beyond the common categories and whose observation fills an empty space in Czech academical research regarding the audiance behavior. The presented text further analyzes the learning potential of series and evaluates current efforts on its implementation. In the conclusion the diploma thesis outlines, based on the previous findings, actual questions whether the series is being deideologizated and what character such de-ideologization has....