A presente dissertação propõe examinar os traços de inacabamento na poética de Álvares de Azevedo e abordá-los segundo os fundamentos teóricos do gênero fragmento. O poema do frade, objeto deste estudo, é uma composição narrativa muitas vezes relegada a uma posição secundária na fortuna crítica do poeta Álvares de Azevedo; esta apreciação negativa deriva, justamente, de seu estilo irregular e digressivo, encarado como defeituoso. O poema do frade é fortemente marcado pela mediação de um narrador irônico, inclinado ao discurso devaneante, pouco linear e repleto de discussões metapoéticas. No poema, a multiplicidade de assuntos, aparentemente descontínuos, é unificada na tematização de um grande debate estético acerca da impossibilidade da epopeia na modernidade. Diante disto, O poema do frade dialoga com o polêmico projeto de composição de uma grandiosa narrativa épica no Brasil oitocentista, patrocinado pela política imperial local e alimentado, em especial, pelos poetas ligados ao grupo indianista. Ao problematizar a viabilidade da epopeia em seu tempo, Álvares de Azevedo realiza uma revisão da tradição poética neoclássica bem como de sua própria poética, colocando em prática o princípio romântico de aproximar os campos da crítica e da poesia, ou, em outras palavras, assimilar a reflexão crítica no interior da própria obra de arte. / This dissertation aims at examining the unfinished traits in the poetry of Álvares de Azevedo, and approaching them using the theoretical fundaments of the genre fragment. The object of this study, O poema do frade, is a narrative composing which is constantly relegated to a secondary position in the poets critical fortune. This negative appreciation derives exactly from his digressive and irregular style, often seen as defective. O poema do frade is strongly characterized by the mediation of an ironic narrator, inclined to a rambling discourse, often nonlinear, and full of meta-poetic discussion. In the poem, the multiplicity of matters, apparently discontinuous, is unified in the thematization of a great aesthetic debate about the impossibility of an epic in the modernity. From this perspective, O poema do frade dialogues with the controversial project of composing an epic narrative in nineteenth-century Brazil, sponsored by the local imperial politics, and specially fed by the poets connected to the indianist movement. By questioning the epic feasibility in his time, Álvares de Azevedo performs a review of the neoclassical poetic tradition, as well as his own, applying the romantic principle of closing in the criticism and the poetry fields, or in other words, absorbing the critical reflection inside the work of art.

O objetivo desta tese é tratar da poesia de Joaquim de Sousândrade (1832-1902) como invenção no âmbito das práticas literárias da estética romântica do século XIX. Em especial serão estudados os seus processos de estilização e revisão crítica dos modelos da tradição literária do gênero épico. Ao longo do trabalho, será analisado o poema narrativo O Guesa (1888), eleito como representativo de uma perspectiva distinta do romantismo nacionalista brasileiro acerca do trabalho do poeta em relação às formas e aos gêneros poéticos. Nele pode ser observada a dissolução da noção de gênero épico, tal como na tipificação presente em preceptivas poéticas anteriores ao romantismo, possibilitando a produção de uma obra original. A narração de O Guesa assimila características do gênero épico e, no entanto, não pode ser classificada como tal, uma vez que apresenta elementos que não estão previstos na preceptiva desse gênero. É importante ressaltar que esse poema não sugere uma tentativa de reabilitação do gênero épico, mas como será estudado mais a fundo o poeta engendra uma nova organicidade formal, que assimila a riqueza das formas poéticas prescritas nas doutrinas antigas e as articula com os procedimentos da estética romântica, sobretudo aqueles que como as quais dialoga. Logo, é preciso iniciar-se nos usos das categorias estéticas que conferem significação e sentido aos termos românticos gênio, sublime, fragmento, entre outros, na época de Sousândrade, visto que favorecem a criação artística baseada em critérios teóricos expressivos, diferentes dos preceitos normativos das artes poéticas que regulavam a imitação nas obras dos antigos. Ressalta-se que, em Sousândrade, o emprego dessas categorias estéticas na concepção de sua obra tem papel fundamental, permitindo ao poeta a experimentação com os gêneros literários que a torna distinta da produção poética de outros poetas românticos brasileiros. / This dissertation aims at portraying the poetry of Joaquim Sousândrade (1832-1902) as a creation in the field of literary practices in the 19th century Romantic aesthetic. His stylization processes and critical revision on models of literary tradition from the epic genre will be particularly studied. Along the work, the narrative poem The Guesa (1888) will be analyzed which is considered representative of a distinct perspective from Brazilian Romantic Nationalism referring to the poets work related to forms and poetic genres. It can observed a dissolution of the notion from the epic genre, as such the classification in poetic precepts previous to Romanticism, enabling the creation of an original work. The narration of The Guesa assimilates characteristics of the epic genre; however, it cannot be classified as such, as it features elements that are not provided in the perceptive of that genre. Importantly, The Guesa does not suggest an effort to rehabilitate the epic genre; but as it will be studied further the poet engenders a new formal organicity that assimilates the beauty of prescript poetic forms in old doctrines and articulates them with Romantic aesthetic procedures, especially those that need a start in the use of aesthetic categories that give meaning and sense to the Romantic terms genius, sublime, fragment, among others, at the time of Sousândrade. Such terms may favor artistic creation based on significant theoretical criteria, different from normative precepts of poetic arts that used to regulate imitation in works of the Ancients. It is important to emphasize that, in the work of Sousândrade, the use of those aesthetic categories during the conception of his work has an essential role, allowing the poet to make experiences with literary genres that make it distinct from the poetic creation of other Brazilian Romantic poets.

Afirmamos na presente tese a coerência e relevância de se utilizar a estética kantiana na crítica da dita arte moderna e contemporânea. Nos capítulos seguintes, mediante as críticas de Greenberg, De Duve, Lyotard e Mario Costa, evidenciamos a utilidade dos juízos de gosto e do sublime de Kant para se pensar a fruição de certas obras. Alteram-se alguns aspectos dos conceitos kantianos para uma melhor adaptação dos mesmos às obras e à cultura do século XX. De todo modo, nos exemplos observados na tese fica evidente a contribuição de Kant para se pensar a fruição da arte moderna e contemporânea, na medida em que o juízo de reflexão mobiliza as nossas faculdades cognitivas na determinação do comprazimento e do conhecimento geral a partir das obras de arte observadas. / We affirm in this thesis the coherence and relevance of using Kantian aesthetics in the critique of said modern and contemporary art. In the following chapters, we have evidenced the utility of the Kant´s judgments of taste and the sublime through the criticisms of Greenberg, De Duve, Lyotard and Mario Costa, to consider the fruition of certain works. It has been verified during the research, that changes in some aspects of Kantian concepts have been made in order to better adapt them to the works and twentieth century culture. In any case, by the examples observed in the thesis, Kants contribution is evident in considering the fruition of modern and contemporary art that the judgment of reflection mobilizes our cognitive faculties both when determining enjoyment as well as general knowledge from works of art.

A presente dissertação propõe um estudo da visualidade poética nA Cachoeira de Paulo Afonso de Castro Alves (1847-1871), abrangendo definições, aplicações e desdobramentos estéticos da figura da enargeia (evidentia), ou ainda pintura viva, nas descrições da natureza encontradas na obra, particularmente na configuração poética do elemento aquático. NA Cachoeira de Paulo Afonso, a representação poética do meio natural ganha relevo através da vivificação enargética de ênfase sensorial e plástica que, em associação ao estilo sublime, encena liricamente o drama trágico da escravidão. Entendemos que o poema se insere em meio a uma tradição narrativa e iconográfica de representação de ideias nacionais associadas às águas do Rio São Francisco e aos esforços institucionais pela legitimação do poder imperial no Segundo Reinado. Partindo da compreensão da figura da enargeia nos antigos e nos modernos, examinamos três expressões da descrição enargética nA Cachoeira de Paulo Afonso: a ekphrasis, o monólogo e o diálogo. Por meio da teorização do sublime em Kant e Schiller, analisamos as figurações enargéticas dos elementos naturais nA Cachoeira de Paulo Afonso, que cumprem a função de potencializar a capacidade persuasiva do texto poético, além de materializar um posicionamento estético do eu poético acerca do sublime na obra de arte como veículo privilegiado vinculado à liberdade moral do homem. Ao encenar a expressão enargética da violência, a pintura das águas atua de modo a colocar diante dos olhos internos do público oitocentista o drama humano da escravidão. / This dissertation is a study on poetic visuals in A Cachoeira de Paulo Afonso by Castro Alves (1847-1871), through which we approach definitions, applications and aesthetic developments of the visualizing rhetorical techniques of enargeia (evidentia) in the descriptions of nature, mainly in the metaphoric configuration of the water element. In A Cachoeira de Paulo Afonso, the poetic representation of the natural setting stages the tragic drama of slavery with graphic vividness in addition to the sublime. It is our understanding that the poem dialogues with a narrative and iconographic tradition of the representation of national ideas associated with the São Francisco River and with the institutional efforts into asserting the validity of the imperial power. Taking into account the meaning of enargeia in Antiquity and in Romanticism, we examine three forms of enargetic expression: ekphrasis, monologue and dialogue. Through the theories on the sublime by Kant and Schiller, our analysis of the enargetic configurations of the natural setting in the poem A Cachoeira de Paulo Afonso showed that they aim at enhancing the persuasiveness of the poetic text and materialize an aesthetic positioning of the author on the sublime as a means for conveying the moral liberty of men. By staging the enargetic expression of violence, the painting of the waters puts before the inner eyes of the nineteenth-century audience the human drama of slavery.

Très expérimentales, les gravures de Rembrandt ont suscité l’étonnement dès son époque. Les étudier à la lumière de la tradition du sublime aide à dégager la dynamique de la pensée du graveur, tout en offrant à cette tradition l’occasion de se renouveler. Ainsi notre étude confronte l’œuvre gravée de Rembrandt à trois conceptions du sublime. Le sublime poétique de Longin, qui incite le spectateur à cultiver ses dons à l’exemple des héros antiques. Le sublime chrétien comme lien entre l’abaissement du divin et l’élévation de l’homme. Et enfin le sublime du sentiment esthétique de Burke, qui explore l’expérience de la terreur provoquée par l’obscurité. Cette confrontation est utile pour comprendre la manière dont l’image réussit à communiquer la force des passions, en conquérant son autonomie par rapport au texte. Mais la quête spirituelle de Rembrandt, qui menace d’épuiser les possibilités de son médium, constitue une mise à l’épreuve de la notion de sublime. A l’image du divin qui s’est perdu dans le sensible, Rembrandt obscurcit extrêmement ses eaux-fortes, au risque de leur faire perdre toute force d’élévation, voire toute puissance d’évocation. Le sublime ne peut plus se penser que sur le mode du retrait, voire de la disparition. Le spectateur est incité à recueillir ses traces pour devenir témoin. / In his own day, Rembrandt’s etchings had aroused surprise in his contemporaries owing to their experimental quality. To study these works in the light of the philosophical tradition of the sublime helps to bring forth the dynamics of the artist’s thought while allowing this tradition to renew itself. Thus does our study confront Rembrandt’s etchings with three conceptions of the sublime: the poetic sublime of Longinus which urges one to cultivate one’s gifts, following the examples of the heroes of the ancient world; the Christian conception of the sublime, as a link between the descent of the divine and the spiritual elevation of man; and lastly, Burke’s aesthetic concept of the sublime, which explores the experience of terror produced by obscurity. This confrontation is useful in understanding the way in which a pictorial representation can succeed in communicating the force of passions and thereby in acquiring its autonomy from the written word. Yet Rembrandt’s spiritual quest, which threatens to exhaust the possibilities of his artistic medium, puts to the test the very notion of the sublime. Mirroring the loss of divinity that follows its descent into the flesh, Rembrandt darkens his etchings to the extreme, at the risk of them losing their uplifting and even their evocative power. As a result, the sublime can no more be perceived but in its very receding and at times total withdrawal. The viewer is moved to collecting its marks and becoming its witness.

Peu d’artistes évoquent autant le sublime que Wagner, lequel, selon Nietzsche ne pouvait « respirer librement que dans le sublime et le supra-sublime ». Pourtant, le sublime wagnérien reste finalement peu analysé, sauf à travers quelques exemples précis.Nous avons donc tenté d’interroger l’ensemble des œuvres lyriques et certains écrits esthétiques de Wagner, pour les confronter à la tradition du sublime et à la philosophie qui s’en réclame. La tradition du sublime nous a donné de précieux éclairages sur la musique et l’action dramatique à partir du sublime poétique chez Longin, du sublime de l’obscur chez Burke, du sublime mathématique et du sublime dynamique de Kant, du sublime pathétique chez Schiller… Toutefois, de simples catégories ne suffisent pas à rendre compte de certains modes opératoires du sublime wagnérien. Il faut moins chercher d’autres clefs que se référer à une conception du sublime vraiment principielle et ouverte.De ce point de vue, le sublime n’est pas seulement une catégorie, une manière de parler et de classer : c’est un principe à la fois originaire, impératif et fondateur, comme l’a montré Baldine Saint Girons. Et toute la difficulté est de comprendre les articulations possibles entre un sublime pensé à partir de ses véhicules privilégiés (grandeur, laideur, obscurité, simplicité), un sublime analysé à partir de ses effets généraux (enthousiasme, étonnement, respect), et un sublime conçu comme principe, introduisant donc à la question des enjeux.Le problème tient au fait que le sublime est principe de lui-même en même temps que de l’expérience qui le découvre. Notre objet est donc de repérer les signifiants privilégiés de l’expérience du sublime, au moment où lui-même comme principe tend à se dérober.Nous essayons de montrer les seuils que franchit le sublime wagnérien et son élan vers un sublime cosmique. La « mélodie infinie » de Wagner perce néanmoins obliquement, comme, par exemple, dans le « thème du regard » de Tristan. Il ne s’agit justement plus de simples « thèmes » au sens classique, car leur « dire » - comme celui de Levinas - ne se réduit jamais en un dit « thématisable », mais poursuit son élan, telle la vrille du sublime. / Few artists evoke, as much as Wagner, the Sublime. According to Nietzsche: « more than anyone else », he could « breathe freely only in the Sublime and the supra Sublime » (The case of Wagner). However, the Wagnerian Sublime was finally few analysed, except through some precise examplesSo we tried to question the whole of lyric works and some of the aesthetic writings of Wagner, confronted with the tradition of Sublime, and the philosophies which are claim for these last. Sublime’s tradition gave us invaluable references on music and dramatic action, from poetic Sublime in Longin, Burkian Sublime of obscure, Kantian categories of « mathematic » or «dynamic » Sublime, pathetican Sublime of Schiller … However, the simple categories are not enough to give an account of the Wagnerian Sublime. We must, less seek other keys, than refer to conception of Sublime really from principle and open. From this point of view, Sublime is not only a category, a manner of speaking or classifying : it is a principle, at the same time originating, imperative and founding, as shown by Baldine Saint Girons. And all the difficulty is to understand the possible articulations of a Sublime thought from its privileged vehicles (greatness, ugliness, darkness, simplicity), a Sublime analysed from its general effects (enthousiasm, astonishment, respect), and a Sublime conceived as principle, so introducing to the question of the issues. The problem is due to the fact that the Sublime is principle of itself in the same time that of the experiment which discovers it. Our object is thus to locate the privileged meanings of Sublime’s experience, while itself as a principle tends to escape.We try to show the thresholds which crosses the Wagnerian Sublime and his impulse towards a cosmic Sublime. The « infinite melody » of Wagner is piercing nevertheless obliquely, like in, for example, the «glance theme » in Tristan. Precisely it is no more classical « themes », because their saying – like in Levinas – can’t be reduced in a thematisable said, but continue his impulse, like the spin of Sublime.

Este trabalho propõe a leitura do livro Rosácea (1986), de Orides Fontela, com o intuito de verificar seu caráter heterogêneo. A obra em questão é composta por cinco blocos bem definidos como se vê pela nomeação das partes, a saber, Novos, Lúdicos, Bucólicos, Mitológicos e Antigos. Muito embora a poeta justifique que se trata de um livro organizado às pressas, observamos que a multiplicidade temática e temporal dos poemas forma uma espécie de panorama de sua obra. A fim de refletir sobre esse assunto, apresentaremos os aspectos formais do livro. Em seguida, lançaremos nosso olhar para os poemas que tematizam a consciência dos impasses de sua produção poética. Propomos também a leitura de outro grupo de textos que apontam para uma tentativa de inflexão por meio do uso da ironia através da paródia de lugares comuns. Em meio a tais discussões, recuperaremos o conceito de sublime na tradição filosófica, com o intuito de verificar se tal noção pode ser aplicada à poesia oridiana, conforme defende boa parte de sua fortuna crítica. / In the present work I shall analyze Rosácea (1986), by Orides Fontela, in order to verify its heterogeneous aspect. This book is composed by five well-defined sections, as we can see in the way they are named after, namely, Novos, Lúdicos, Bucólicos, Mitológicos and Antigos. Even though Orides Fontela justifies the structure by stating that the book was organized in a rush, we can observe that its thematic and temporal multiplicity creates some sort of panorama of her body of work. With the aim of reflecting on that matter, I must introduce the formal aspects of the book. Then, I will present a selection of poems that thematize the consciousness towards the impasses of her poetic production. I also will introduce another group of poems that indicates an inflection attempt through the use of the irony as they parody some commonplaces. Amidst those discussions, I shall the philosophical concepto of the sublime should be recovered in order to verify if it can be applied to poetry of Orides Fontela, as defend great part of her critical fortune.

Submitted by Verena Bastos (verena@uefs.br) on 2015-07-24T14:01:22Z No. of bitstreams: 1 Disserta??o- O grotesco na montanha.pdf: 1188094 bytes, checksum: 20904f9e2a113564f7bfec00b8adf60b (MD5) / Made available in DSpace on 2015-07-24T14:01:22Z (GMT). No. of bitstreams: 1 Disserta??o- O grotesco na montanha.pdf: 1188094 bytes, checksum: 20904f9e2a113564f7bfec00b8adf60b (MD5) Previous issue date: 2014-05-09 / The present work proposes point and discuss the expression and the sense of the grotesque country tales by Miguel Torga (1907-1995). The books analyzed were Bichos, Contos da montanha e Novos contos da montanha. The research of the theme is made on the basis of the deductive method, in the bibliographical research and literary analysis. To develop the reading of the tales under grotesque prism were used theoretical studies by Victor Hugo (2007) and Wolfgang Kayser (2009), in addition to the contributions of Anatol Rosenfeeld (1996) and Philip Thomson (1972). The analysis of short narratives by Miguel Torga evidences the complex social relations, revealing the grotesque universe that emerges from them. / O presente trabalho se prop?e apontar e discutir a express?o e o sentido do grotesco nos contos campesinos de Miguel Torga (1907-1995), tendo como corpus os livros Bichos, Contos da montanha e Novos contos da montanha. A investiga??o do tema ? feita com base no m?todo dedutivo, na pesquisa bibliogr?fica e na an?lise liter?ria. Para desenvolver a leitura dos contos sob o prisma do grotesco foram utilizados os estudos te?ricos de Victor Hugo (2007) e Wolfgang Kayser (2009), al?m das contribui??es de Anatol Rosenfeeld (1996) e Philip Thomson (1972). A an?lise das curtas narrativas desse autor evidencia o complexo das rela??es sociais, revelando o universo grotesco que delas emerge.

Si la postérité a gardé l'image d'un Boileau législateur du classicisme, le poète de son vivant se présentait davantage comme le « Régent du Parnasse », représentant littéraire d'un pouvoir exécutif qui s'est absenté. À la fois lié et délié de l'autorité royale, le pouvoir de Boileau sur les lettres, senti à l'époque comme un véritable choc scandaleux, apparaît aujourd'hui comme une fable dont on a empoisonné des générations d'élèves. Réel et fictif, ce pouvoir, contre lequel nombre de contemporains de Boileau s'élevèrent, questionne les frontières entre le monde séparé des belles-lettres et l'insertion sociale des auteurs. Notre hypothèse est que cette configuration paradoxale s'exprime dans les différents aspects de l'écriture de Boileau : une carrière institutionnelle exceptionnelle qui plaça le satirique au plus près du corps de la monarchie en tant qu'historiographe du roi ; une pratique exceptionnellement tolérée de la satire violente et nominale qui déclencha quantité de querelles ; une théorie du sublime et de la parole d'exception capable de mouvoir et de modifier notre perception des frontières du possible, du licite et de l'imaginable. Cette étude du « pouvoir littéraire » tente ainsi de combiner une approche historique des pratiques d'écriture par lesquelles Boileau affirme sa violence sociale de l'intérieur des belles-lettres ; une approche générique et linguistique des moyens d'expression de la puissance à l'intérieur des genres et du langage usuels ; et une approche herméneutique de sa théorie de l'interprétation qui fait du sublime la force par laquelle l'homme peut excéder de l'intérieur ses propres limites. / If Boileau is remembered as the legislator of classicism, alive, the poet would rather have introduced himself as the “Regent of Parnassus”, or the literary representative of an absent executive power. Boileau's influence on literature, both tied to and freed from royal authority, but also seen as outrageaously scandalous at that time, seems today to have become a fable tormenting generations of pupils. Real or fantasized, that power, against which loads of Boileau's contemporaries stood up, questions the limits between the secluded literary world and the authors' social integration. We assume that this paradoxical configuration expresses itself through various aspects of Boileau's writing: an outstanding institutional career as the King's historiographer, thanks to which the satirist had never been closer to the body of monarchy; an exceptionally lenient use of violent and nominal satire which triggered numerous quarrels; a theory of the sublime and remarkable speech which can both move and change our understanding of the frontiers between what can be done, what can be allowed, and what can be imagined. This study on “literary power” attempts to combine a historical approach to Boileau's writing through which he asserted the social violence oozing out of the literary world; to a generic and linguistic work on the means of expressions of power inside genres and common langage; and to another hermeneutic approach to his theory on interpretation which makes the sublime the strength with which man can exceed from inside his own limits.

Si l’œuvre de Lyotard reste en suspens de son « supplément », qui serait comme « une ligne de résistance » dans la pensée, « l’insu qui hante sa philosophie », il semble bien que celui-ci serait une sorte de « phrase ‘infante’ ». Mais plus profondément, ce travail cherche à montrer que l’enfance est cet inconnu à multiples figures habitant l’œuvre de Lyotard bien avant le tournant du différend. Tissée par un mouvement dérivatif critique entre le langage, la psychanalyse et l’art, la pensée de Lyotard semble soucieuse de toucher la limite entre le système et l’événement, le même et l’autre, la structure et la différence, cette limite où l’hétérogène apparaît comme une force à la fois constitutive et refoulée. C’est justement ce que nous croyons repérer à travers les visages multiples de l’enfance. Ces visages qui ne se réduisent pas l’un à l’autre, se déclinent alors de l’infantile à la minorité et de là à l’infantia, Lyotard cherchant à toucher cet étranger chaque fois avec des instruments différents. Cette façon de lire Lyotard nous semble avoir l’avantage de mettre en relief certains topiques peu explorés de son œuvre, ou encore de voir sous un nouveau jour certains aspects surexploités de cette pensée. Ainsi l’on pourrait varier les travaux sur la pensée de Lyotard vers certains domaines inhabituels actuellement, comme la philosophie de l’éducation ou les études de la performance. / If Lyotard’s work is waiting for its « supplement » which would be like a « resistance line » in the thought, « the unbeknownst haunting his philosophy », it seems that this would be an « ‘infante’ phrase ». More thoroughly, we would like to show that childhood is a multiple figure inhabiting his work even before the turning of the différend. Lyotard’s thought, weaved in a critical derivative movement between language, psychoanalysis and art, seems to be attentive to the limit between the system and the event, the same and the other, the structure and the difference, that limit where the heterogenous appears to be a constitutif yet inhibited force. This is exactly what we hope to map out across the multiple faces of the childhood. Those faces not reducing to each other, vary from the infantile to the minority and from the minority to infantia. Thus Lyotard tries to touch this stranger with an other instrument each time. This way of reading Lyotard seems to have the advantage of highlighting some unexplored topics of his work, or to bring a new light on its over exploited aspects. Thereby we could vary works on Lyotard’s philosophy towards actually unfamiliar domains with it, like the philosophy of education or performance studies