This article claims that Ralph Ellison's use and then revision of French existential themes is essential to understanding his overriding message of Invisible Man: Ellison's hope for a more polyglot American democracy that transcends the white democracy of mid twentieth century America. Specifically, I argue that Ellison, after demonstrating his ability to understand and engage in the traditional ideology of European existentialism, deviates from its individualistic conclusions demanding that the larger community, not just the solitary individual, must become ethically responsible if the classic existential tenet of authenticity is to be achieved. In order to establish this claim, I identify key passages in Invisible Man that indicate Ellison's desire to engage the existential movement. Writings from Camus and Sartre provide the foundation for comparison between Ellison's work and the French based philosophy. This background provides the groundwork to explore Ellison's deviations from the existential forms of his day. These departures have significant implications for Ellison's view of a socially productive individual, and therefore of his message in Invisible Man. In order to document the prevalence of existentialism in Ellison's literary consciousness, I then discuss its rise and decline in postwar New York. I also outline what is known about Ellison's relationship to the movement. Lastly, I conclude with a discussion of the philosophical tradition of existential philosophy and the difference between the philosophy of existence, seen in the Western canon through philosophers like Kierkegaard, and existentialism, one of its popular manifestations that peaked in the 1940s. Separating the two existential movements allows me to explore the tangential way most Ellison critics have associated him with existentialism and advocate for a more inclusive critical discussion of Ellison's relationship to existentialism.

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The focus of my thesis concerns what I refer to as Camus’s ‘philosophy of the body.’ This study in part addresses the scholarly debate about how his texts are related. Camus himself says of certain writers that their “books form a whole, ‘in which each is to be understood in relation to the others, and in which they are all interdependent.’” ' If this understanding of authorship equally applies to Camus’s works, the question concerns linkage. What underlies this wholeness? Broadly speaking, there are three approaches to understanding the relation between his texts: thematic, philosophic, and existential. None of these ways is truly independent of the other. Each emphasizes a different aspect of Camus’s project. He is an artist, thinker and man. Once again we are returned to the question of linkage. The thematic approach tends to absolutize one mood or insight, though Camus cautions against this. The philosophical approach generally reads the texts dialectically. But Camus’s interest is in our living experience, not in a flight of the intellect. An existential approach, understood correctly, concerns not a theory of but a meditation on our concrete existence. If Camus’s works are read together as a sustained meditation on existence, the integrity of the artist, thinker and man is preserved. Each facet - beauty, truth and life - is held in a working tension as opposed to absolutizing or subsuming any one aspect. Still the question remains. What underlies this integrity? Quite literally, the body. I argue that Camus’s life work evokes a new way of seeing, thinking and speaking about the body. In this dissertation, then, I look at various ways in which the body is manifested across a selection of his essays and novels. I also consider what might be some ofthe implications ofsuch manifestations. / Thesis / Doctor of Philosophy (PhD)

Comment concilier le récit d’une expérience personnelle qui met le “moi” écrivain au coeur de l’entreprise auctoriale avec le désir d’intervenir dans la chose publique et politique ? Et comment réunir ces deux dimensions dans l’espace poétique de la fiction afin que ni la biographie ni l’idée ne prennent le pas sur le romanesque ? C’est ce que nous nous sommes proposé d’étudier à travers les exemples de cinq oeuvres : La Maison du peuple de Louis Guilloux, L’Espoir d'André Malraux, La Conspiration de Paul Nizan, Les Mandarins de Simone de Beauvoir et Le Premier Homme d’Albert Camus. Il est apparu que nos auteurs n’ont pas seulement leur amitié ou leurs conflits en commun, mais également une vision convergente sur la manière de conjuguer leur vécu et les causes de leur temps, avec çà et là, les particularités propres à chacun, que nous avons tenté de mettre en lumière. La période que couvre le corpus allant de la fin des années 1920 jusqu’à la fin des années 1950, sa confrontation avec des théories littéraires qui ont fleuri à partir des années 1970 manifeste la pertinence des questions que continue à soulever une littérature engagée dont on a sonné le glas, et pas seulement sur le plan formel. Prenant ce corpus pour matériau d’analyse sans nous y restreindre, nous détaillons les questions de poétique et de genres littéraires que soulève la désignation “roman autobiographique”, les techniques de représentation et de transposition ainsi que la part de subjectivité qui préside à une écriture en situation, afin de déterminer comment une expérience personnelle se transforme en exercice esthétique pour aboutir à une éthique de l’action. / How do authors reconcile the desire to share their personal experience — where the “I” is the heart of the work — with the desire to participate in public and political life ? And how can they bring together these two dimensions in the poetic space of fiction, so that neither their biography nor their main thesis end up of overshadowing the work’s novelistic qualities? These are the questions we proposed to examine through five novels: La Maison du Peuple by Louis Guilloux, L’Espoir (“Man’s Hope") by André Malraux, La Conspiration (“The Conspiracy”) by Paul Nizan, Les Mandarins (“The Mandarins”) by Simone de Beauvoir, and Le Premier Homme (“The First Man”) by Albert Camus. We found that, beyond their friendship and their shared battles, these authors also shared similar views on how to reconcile their personal experiences and the causes of their time — with, here and there, their own particularities, which we examined. The confrontation of these works, which range from the 1920s to the late 1950s, with the literary theories that emerged starting in the 1970s attests to the pertinence of questions raised by this socially-conscious literature (and not only on the formal level). Using this corpus for analysis, but without restricting ourselves to it, we examined the questions of poetics and genre raised by the term “autobiographical novel”, techniques of representation and transposition, and the subjectivity inherent to engaged writing. This will lead us to understand how a personal experience can be transformed into an aesthetic exercise and result in an ethics of praxis.

Makala haya yanashughulikia maswahli ya udhanaishi katika fasihi ya Kiswahili. Makala yanalinganisha riwaya mbili, Mgeni ya mwandishi wa Kifaransa anayeitwa Albert Camus na Kichwamachi ya mwandishi wa Kiwahili, Euphrase Kezilahabi, na kuonyesha jinsi riwaya hizo zinayofanana na zinavyotofautiana. Kwa vile Kichwamaji inafanana na Mgeni, ni sahihi humwita Kezilahabi mwandishi ya udhanaishi, lakini kuna tofauti nyingi pia baina ya riwaya hizo mbili. Tofauti moja ni kwamba Albert Camus anamtazama mtu peke yake na hali yake iliyotengwa kabisa na watu wengine, na Kezilahabi, licha ya mtu peke yake, anaizingatia jamii nzima na hali yake vilevile. Tofauti hii ni tokeo la sifa za communalism katika mawazo Kiafrika ya kimapokeo yanayotilia mkazo jamaa na jami, siyo mtu peke yake. / This article analyses and compares the the two writings Kichwamaji by Euphrase Kezilahabi and L´etranger by Albert Camus. Written in the tradition of existentialism, the two writings have many similarities but also differ in some important aspects. While Camus sees the individual just by itself, Kezilahabi also includes the whole family and is writing with it in the tradition of the african communalism.

Made available in DSpace on 2016-04-28T19:58:54Z (GMT). No. of bitstreams: 1 Guilherme Sardas.pdf: 756009 bytes, checksum: 53ce6a4aaaedce44ff2bbdda33b56e3b (MD5) Previous issue date: 2014-10-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Many short stories of Murilo Rubião (1916-1991) bring actions and situations generally perceived as absurd, which analyzed thoroughly, can be considered representations of the feeling of estrangement of man in the world and the emptying of meaning of modern experience. The critics often associate the fantastic typical of the author to the category of absurd. But what characterizes the absurd universe created by Rubião? This research aims to investigate the construction of the absurd in work of Rubião, both thematically and discursive. The theoretical basis for this work is the absurd philosophy, present in the essay The myth of Sisyphus, by Albert Camus, and some ideas and concepts of Jean-Paul Sartre s existentialism. Considering this, we seek to demonstrate how is the dialogue between the short stories of Rubião and the absurd according thoughts of these philosophers of existence. Parallel to the study of this theme on construction of the absurd by Rubião, will seek to analyze the use of the tools of language to create this absurdity or, in other words, the creation of a poetic of the absurd in writing of the author. While the absurdity of Rubião dialogues with ideas of the philosophy of existence, it has also important differences in some points of the dramatic content of existential and existentialist literature, presenting ironic, comic and fantastic forms. Analyze how Murilo Rubião demarcates the peculiarities of its absurdity and the relations of this absurdity with the procedures of the modern fantastic are also motivations of this research / Muitos contos do escritor mineiro Murilo Rubião (1916-1991) trazem ações e situações entendidas, no geral, como absurdas que, analisadas de forma mais detida, são representações do sentimento de estranhamento do homem diante do mundo e do esvaziamento de sentido da experiência moderna. São narrativas que levam a crítica especializada a associar o fantástico típico do autor à adjetivação ou categoria do absurdo. Mas, o que caracteriza e para onde aponta o universo absurdo criado por Rubião? Esta dissertação visa investigar a construção do absurdo na obra muriliana, tanto no âmbito temático, quanto discursivo. Elegendo como base teórica a filosofia do absurdo de Albert Camus, presente no ensaio O mito de Sísifo, além de algumas ideias e conceitos existencialistas de Jean-Paul Sartre, buscaremos apontar um possível diálogo entre os contos de Rubião e o absurdo de Sartre. Paralelamente ao estudo dessa construção temática do absurdo em Rubião, realizamos uma análise da linguagem nesse processo criativo - ou, em outras palavras, como é construída uma poética do absurdo na escrita do autor. Ao mesmo tempo em que o absurdo de Rubião dialoga com ideias da filosofia da existência, também se afirma como componente de uma obra autêntica, que destoa em alguns pontos do teor dramático da literatura existencial e existencialista, apresentando-se como formas irônicas, cômicas e fantásticas. Analisar Murilo Rubião nas peculiaridades do absurdo poético bem como suas relações com os procedimentos do fantástico moderno serão também motivações de nossa pesquisa

Cette thèse étudie la relation intertextuelle entre dix œuvres fictionnelles de trois auteurs français et la Bible. Il s'agit de montrer, en s'appuyant sur les catégories de Gérard Genette, comment la Bible est réécrite par Paul Claudel, André Gide et Albert Camus. Le degré de l'hypertextualité dans les œuvres étudiées va d'une réécriture massive à l'emploi des citations implicites. Chacun des textes fictionnels est aussi en relation paratextuelle avec le récit biblique : ce sont des textes narratifs ou dramatiques dont le titre déjà fait allusion aux Écritures. On examine trois formes du rapport au texte biblique et au christianisme : l'un est celui d'un catholique pratiquant, le deuxième celui d'un incroyant d'origine protestante et le troisième celui d'un incroyant d'origine catholique. La Bible réécrite par Claudel met en scène un christianisme affirmatif alors que les réécritures de Gide et de Camus prennent le contrepied de la religion chrétienne.

Submitted by Aline Batista (alinehb.ufpel@gmail.com) on 2015-11-25T13:52:13Z No. of bitstreams: 2 O estranho na transcrição cinematográfica de Luchino Visconti para O estrangeiro, de Albert Camus.pdf: 1549810 bytes, checksum: 8f29f776eb91afab6cd9186c4a9ab7cf (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2015-11-25T16:05:52Z (GMT) No. of bitstreams: 2 O estranho na transcrição cinematográfica de Luchino Visconti para O estrangeiro, de Albert Camus.pdf: 1549810 bytes, checksum: 8f29f776eb91afab6cd9186c4a9ab7cf (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-11-25T16:07:56Z (GMT). No. of bitstreams: 2 O estranho na transcrição cinematográfica de Luchino Visconti para O estrangeiro, de Albert Camus.pdf: 1549810 bytes, checksum: 8f29f776eb91afab6cd9186c4a9ab7cf (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-10-28 / Sem bolsa / Esse trabalho discute as diferentes representações de estranho nas narrativas L’Étranger, de Albert Camus, e Lo straniero, de Luchino Visconti. Para tanto, nossa reflexão baseia-se nos preceitos elencados por Tiphane Samoyault sobre o conceito de intertextualidade de modo a entender como as obras artísticas se relacionam. Pensamos, ainda, o significado de adaptação a partir das proposições feitas por Linda Hutcheon. Sob essas perspectivas, discutimos questões referentes às teorias do estranho de Julia Kristeva e Bernhard Waldenfels em relação ao recorte proposto das narrativas – o incipit do romance camusiano e a abertura fílmica da película de Visconti. Desse modo, fazemos a análise do comportamento estranho da personagem principal das narrativas literária e fílmica, Meursault, a fim de problematizar a hipótese da pesquisa, que busca entender se a narrativa fílmica é capaz de restituir o estranhamento do romance desde a sua abertura. / This study discusses the differents representation of alien in the narratives L’Étranger by Albert Camus and Lo straniero by Luchino Visconti. Therefore, our reflection is based on the precepts chosen by Tiphane Samoyault about the concept of intertextuality in order to understand how the works relate. We also consider the meaning of adaptation by the proposition of Linda Hutcheon. Under this perspective, we discuss the issues concerning the theory of alien of Julia Kristeva and Bernhard Waldenfels in the narratives thematic focus – the incipit from the novel and the opening scenes of Visconti’s film. Thereby, we analysis the alien behavior of the main character in the literary and filmic narratives, Meursault, in order to discuss the hypothesis of the research that seeks to understand if the filmic narrative is able to repay the strangeness of the novel since the opening.

Toute prise de parole implique un risque, celui de répéter un mot, une idée ou un concept qui existe déjà dans un autre discours. L’écriture n’échappe pas à cette réalité, au contraire. Dans certains cas, elle la renforce. La présente thèse de création porte sur les réseaux de sens qu’il est possible de tisser grâce au lien omniprésent qui existe entre les œuvres. Elle s’intéresse à un type de lien particulier : l’hypertextualité. Telle que définie par Gérard Genette, la relation hypertextuelle est la plus forte et la plus ouverte qui soit. Elle permet de tracer des parallèles tantôt sur le plan de la forme, tantôt sur le plan du style, et peut s’effectuer de manière sérieuse, satirique ou tout simplement ludique. Mais dans mon travail de réécriture, il est uniquement question d’une transformation sérieuse touchant la forme. En prenant « La pierre qui pousse » d’Albert Camus comme point de départ, j’ai mis à l’épreuve différents outils hypertextuels pour composer un nouveau texte : « La pierre décomposée ». L’ingénieur dépressif qui joue le rôle principal dans la nouvelle de Camus devient ainsi un meurtrier sans scrupules. D’une certaine manière, les deux protagonistes cherchent la même chose. Ils cherchent le bonheur. Mais ce bonheur prend deux formes très différentes et le chemin pour l’atteindre n’est évidemment pas le même. Alors que le personnage de Camus trouve ce qu’il cherche un peu par hasard, le mien échoue dans sa quête malgré des efforts répétés. Plus qu’un simple coup du destin, cette conclusion se veut surtout le reflet d’un bonheur volatile.

RESUME My diploma thesis is focused on the comparison of opinions of Jean-Paul Sartre and Albert Camus concerning existential and philosophical motifs in their literary work. I tried to compare the occurrence of individual existential categories, based on selected philosophical and literary works of both authors, who rank among the French branch of atheist existentialism. The first chapter deals with basic characteristics of existential philosophy and its changes between the two wars; and the consequential spreading of this philosophy thinking in the post-war Europe, in which it achieved a great success in a few branches. Majority of this chapter is devoted to French existentialism, whose goal was to explore and describe concrete existence, while human being (existence) is identified as freedom there. It was due to Jean- Paul Sartre that French existentialism has become the most significant way of thinking. The two following chapters briefly describe the lives of Sartre and Camus; because the lives of authors who write philosophical and literary works are always interconnected with their work. The second and third chapter contain the analysis of selected works of both authors, while I didn't forget the dramatic work which is a part of philosophical ad literary work and by means of that I presented mainly...