Orientador: Luiz Dantas / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-03T22:03:50Z (GMT). No. of bitstreams: 1 Meirelles_Ricardo_M.pdf: 543391 bytes, checksum: eb1be6e97758eff557fd7d4d5ddeb0f4 (MD5) Previous issue date: 2003 / Mestrado

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Cílem této práce je prozkoumat Baudelairův vztah k jeho době. Prozkoumat, jaké soudobé fenomény nejvíce ovlivnily jeho dílo, a jak. Abychom tohoto cíle dosáhli, budeme postupně zkoumat čtyři obasti - politickou situaci, tvářnost města, novinový provoz a umění ve Francii devatenáctého století. Budeme se snažit v těchto oblastech umístit Baudelairovu osobu a zrekonstruovat vliv, který na Baudelaira a jeho dílo tyto oblasti měly. Sledovat budeme zejména dvě baudelairovské studie - esej Paříž druhého císařství u Baudelaira Waltera Benjmaina a knihu Baudelaire. L' irreductible Antoina Compagnona. Oba interpreti zdůrazňují, že pro náležité uchopení Baudelairova díla je nezbytné právě projasnění Baudelairova postoje k výše uvedeným oblastem. Problematickým, ale ústředním pojmem této práce je pojem modernité. Jelikož je tento pojem vztažen jak k Baudelairově době, tak k jeho postoji k této době, není možné jej jednoduše definovat a není to ani cílem této práce. Cílem je spíše v rozmanitých fenoménech devatenáctého století, stejně jako v Baudelairově postojích a dílu, rozpoznat to, co je s pojmem modernité slučitelné, alespoň v určitém z jejích významů. Uvidíme, že jak básníkova doba tak jeho dílo v sobě nese mnoho rozporů, nebudeme se však snažit tyto rozpory překlenout, ale naopak se je pokusíme...

Depuis les années 1980, la critique d’art du XIXe siècle a bénéficié d’un regain d’intérêt dans l’historiographie contemporaine. Malgré cela, la période du Second Empire reste encore mal connue. Notre thèse est consacrée à l’un des critiques d’art de cette période : Théophile Silvestre (1823-1876). Après une approche biographique de son parcours, notre travail montre comment, dans son grand œuvre critique intitulé Histoire des artistes vivants, Silvestre choisit d’étudier les peintres et sculpteurs les plus célèbres de son temps pour examiner la validité de leur notoriété. Confronté à ce qui lui apparaît comme un monde malade, en perte d’idéal, Silvestre est à la recherche des artistes qui sauront régénérer l’art et la vie. Ainsi Delacroix, dont l’imagination puissante transfigure le réel, est-il consacré comme « le plus grand artiste du XIXe siècle ». Après la mort de Delacroix, Silvestre dirige ses préférences vers les peintres de l’école de Barbizon qui, comme lui, tournent le dos au monde nouveau qui s’élabore selon les directives du progrès et de l’industrie, et dont la peinture semble un remède possible aux maux de la société moderne. Chargé à la fin de sa vie de rédiger le catalogue de la collection d’Alfred Bruyas, Silvestre s’attachera à faire entrer le romantisme dans l’histoire, employant le musée comme un rempart à la décadence de l’art moderne. De l’Histoire des artistes vivants au catalogue de la Galerie Bruyas, notre thèse montre quels vestiges de son temps Silvestre a voulu laisser aux historiens futurs et comment il s’est fait le gardien moral de l’histoire de l’art en donnant à son siècle la forme d’une pièce de musée, déjà classée et déjà jugée. / Since the 1980s, there has been a renewed interest in contemporary historiography for the art criticism of the nineteenth-century. The Second Empire era remains nevertheless little-known. Our thesis is devoted to an art critic of that particular time : Théophile Silvestre (1823-1876). After a biographical approach of his career, our research will focus on his criticism masterpiece, Histoire des artistes vivants. We will attempt to show that, when Silvestre chooses to study the most famous painters and sculptors of his time, it is in order to investigate the legitimacy of their popularity. Confronted to a world he deems sick and deprived of faith, Silvestre is looking for artists that will revive art and life. He thus considers Delacroix, whose powerful imagination transcends reality, as "the greatest artist of the 19th century". After the painter's death, Silvestre focuses his interest on the painters of the Barbizon school who, just like him, disapprove of the emerging new world based on the principles of progress and industry, and whose painting appears as a potential cure against modern society. Being towards the end of his life assigned the writing of the Alfred Bruyas' collection's catalog, Silvestre endeavours to give romanticism a rightful place in history, using museums as a frontline against the decay of modern art. From Histoire des artistes vivants to the Galerie Bruyas' catalog, our thesis shows which memories of his time Silvestre decided to pass on to future generations of historians, and how, by shaping his century like a museum item, already classified and already judged, he made himself the moral guardian of history of art.

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This study attempts to determine what is the basic feature of Romanticism and in what relation to it Charles Baudelaire and T. S. Eliot stand. Since few terms are as misunderstood and as weighed down with numerous and contradictory meanings as Romanticism, this thesis begins by trying to "reconstruct the Romantic situation" and turns to its major aesthetician, Friedrich Schlegel, in order to discover in what the revolutionary new outlook consisted. The fundamental characteristic of Romanticism, that which distinguishes it from all other literary and cultural movements, is here maintained to be the awareness of fragmentation, of division, and of chaos. The great important realization of Romanticism was of the modern world's and man's fragmentation and disunity in contrast to the wholeness and order of the distant past. The task which it assigned itself was to strive for a reintegration of the severed forces — Spirit and Nature — in a new synthesis that would, in turn, create a new man and a new world. In seeking to achieve this harmony, Romanticism turned to symbol, myth, and religion. Two of the most important and influential poets of the modern age, Baudelaire and Eliot, were deeply entrenched in the Romantic Weltanschauung and tradition, although while the former was consciously and progressively so, the. latter was an unconscious and reactionary Romantic. Both poets continue that tradition by virtue of their essential awareness of the duality of man or, in Eliot's phrase, of the "dissociation of sensibility". The two fundamental principles of life and art, Spirit and Nature, are continually operative in their work and strive for harmony in their conflict. The conclusion to which this thesis comes, however, is that neither poet fully realized the Romantic goal: the harmony of Spirit and Nature. The two forces co-habit in their verse, but never surpass conflict in a higher third synthesis. The reason for this failure, it is maintained, is their misunderstanding of Nature. Both poets were hostile to and biased against Nature, preferring the exclusiveness of the Spirit. As a result, Baudelaire sought the way of transformation of Nature and Eliot the way of sublimation of Nature. With Eliot Romanticism came to a dead end, disavowing itself consciously yet tormented by its ever-pressing vision of the fragmentariness of man and art. Eliot, sought to heal the Romantic agony in a way which was not unorthodox for Romantics — conversion and conservatism. But the dilemma which the Romantic vision reveals so clearly — the dissociation of Spirit and Nature — has not thus been solved for modern man. This thesis maintains that Nature must be re-examined and re-understood for poetry to receive a new lease on life in our day. Only thereby will Romanticism once again find a new opening for creation. / Arts, Faculty of / English, Department of / Graduate

The following document is a meta-commentary on the article "Decanting the Rabelaisian Casks: Democratizing Neoplatonic Poetic Fury in Baudelaire's 'L’âme du vin'," co-authored by Dr. Robert J. Hudson and myself, which will soon be submitted for publication. It contains an annotated bibliography of all our primary and secondary sources and an account of the genesis of the argument and the writing of the article. Our article is based upon an analysis of "‘L’âme du vin," the threshold poem of "Le Vin," the central section of Charles Baudelaire's celebrated volume Les Fleurs du Mal. As we demonstrate, previous scholarship on this section is sparse and while certain poems within in have received attention from distinguished scholars, the integral part that it plays in the larger work has been downplayed, if not entirely neglected. Our reading of the poem allows for an explanation of the structure of the entire collection, illuminates Baudelaire's intended internal architecture, and elucidates his theory of poetic creation and aesthetic ideals more generally. As we demonstrate, the transition from the Parisian commoner in "Tableaux parisiens" to the transcendent poet in "Fleurs du mal" requires the transformation provided by the intoxication in "Le Vin" which lends itself to divine fury and attainment of transcendence in and ascension to the sonnets of the "Fleurs du mal." Our development of this conclusion comes through a study of Baudelaire's employment of Neoplatonic theories and images and adoption of Rabelais' Gallic codification of these Neoplatonic tropes. "‘L’âme du vin" illustrates the essence of Baudelaire's progressive populist thought previous to the Revolution of 1848, by rendering permanent the inversion of social order found in the Rabelaisian/Bakhtinian carnavalesque. The Neoplatonic ladder to transcendence, based on Plato's four stages of divine fury, and systemized by Renaissance thinkers Marsilio Ficino and Pontus de Tyard, is tipped, or thrown, on its side in Baudelaire's work, demonstrating not only the overthrow of the hierarchy of the Old Regime, but the solidification of the humanization of the common, working man, the premier venu or homme de la rue, and the ability of the least of society, rather than the members of the nobility or leisured class of centuries past, to access divine fury and poetic transcendence by imbibing, integrating, and appreciating the soul of wine.

Die Komposition „ros pikata ros“ basiert auf einem Text des deutsch-rumänischen Schriftstellers Oskar Pastior (1927-2006) und ist seinem Werk „o du roher iasmin, 43 intonationen zu ‚harmonie du soir‘ von charles baudelaire“ entnommen. Der verwendete Ausschnitt ist das erste Anagramm des Buches über den Schriftstellernamen: baude laïre. Die Uraufführung von „ros pikata ros“ fand 2006 anlässlich der abgeschlossenen Restaurierung der Eule-Orgel in der Nikolaikirche zu Leipzig statt. Die Orgel spielte Reimund Böhmig.

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