Dans la seconde moitié du 19ème siècle, des liens particuliers se tissent entre art et médecine : la médecine moderne se tourne vers les œuvres pour y découvrir une clinique, et en retour certains peintres et écrivains se nourrissent de ces nouveaux savoirs pour renouveler leurs pratiques. Mais quand la physiologie prend l’art pour objet, qu’elle analyse les œuvres, leur création et leur réception, l’art peut être loué, ou à l’inverse condamné, et les figures de l’artiste et du médecin tendent à se confondre, ou à s’opposer. Notre travail porte sur ce qui rend possible cette alliance et ces conflits. Nous interrogeons pour cela l’idée de visibilité commune à l’art et à la clinique, le concept de pathologie, et le problème de la norme. Il apparaît alors que la figure de l’artiste anormal, « malade », est un héritage de la mélancolie traditionnelle : sa valeur, qu’elle soit positive ou négative, se comprend toujours dans un contexte spécifique et varie en fonction d’une série de déplacements. Par l’analyse des discours et de quelques œuvres représentatives, nous entendons alors non seulement rendre compte de la physiologie de l’art en France à cette époque, dans ses différentes versions, mais encore montrer qu’elle est un prisme privilégié pour comprendre certaines œuvres. / In the second half of 19th century, specific bonds are forged between art and medicine: the modern medicine turns towards artworks and discovers there a clinic. In return, some painters and writers feed themselves on new knowledges to revitalize their practices. But as physiology takes art as its object, analyzes artworks, creation and reception, art can be praised, or conversely condemned. Thus, the figures of the artist and of the physician tend to join or to oppose themselves. Our work deals with what make this union and these conflicts possible. We address the idea of visibility, common to art and clinic, the concept of pathology, and the problem of norm. Thus, it appears that the figure of the abnormal artist, the “sick artist’’, is a legacy of the traditional melancholy: its value, positive or negative, is always understood in a specific context and changes according to a set of transfers. As we analyse discourses and some representative artworks, we intend not only to give an account of physiology of art as it appears in France at this time, but also to show that it is a privileged prism to understand a certain kind of artwork.

The time of modernity, defined here as 1850-1940, contributed to massive changes in the representation of the feminine in literature. Societal paradigm shifts due to industrialism, advances in science, psychology, and a newfound push for gender equality brought transformation to the Western World. As a result of this, male frustrations revived the ancient trope of the femme fatale, but the modern woman—already hungry for agency, tired of maligned representation in heinous portrayals of skeletons, sirens, and beasts—saw a symbol begging for redemption rather than the intended insult. Women of the nineteenth century infused texture to a two-dimensional accusation that argued the only good female sexuality was one that could be contained. The redemption of the femme fatale is traced in this thesis through Charles Baudelaire’s The Flowers of Evil (1857), Gabrielle D’Annunzio’s The Triumph of Death (1901), and Djuna Barnes’s Nightwood (1936).

This study analyses the presence of more-than-human beings, particularly animal figurations, in two works of diverse literary genres, namely: the poem “The albatross”(1861) by Charles Baudelaire and the short story “The house of Asterion”(1947) by Jorge Luis Borges through the lens of theories on the animal turn. Previous studies on both the poem and the short story analyzed the animal (albatross and minotaur) in allegorical or metaphorical terms emphasizing a human-centered perspective.However, this study maps an encounter between voice (human and hybrid) and the more-than-human being beyond rhetorical figures, that is, seeking material and affective sites of contact that speak of a continuum between entities deemed ontologically different. Analyzing the mentioned literary works through Guarramuño`s concept of worlds in common, in both the poem and the short story, we identify that certain aspects of the voice act as a shared space in which the materiality of the more-than-human being encounters the human and in which both beings exhibit a common affective pattern. Subsequently, through Derrida`s idea of distance-closenesswe analyze aspects of the voices that cross the animal-human border, where the language is revealed as a false superiority with respect to other forms of communication beyond the human word. In this respect, the analysis reveals an affective zone where uncertainty marks the encounter between human and animal, bringing closer animal an human domains. Our study revealsthat, both in the poem and the short story, however precarious and limited, the encounter between human voices and animal can be said to go beyond rhetorical figures. Indeed, this encounter reveales in this study as an affective continuum in the relationship between voices and more-than-human beings, which questions the opposition human-animal and therefore the superiority of the human regarding other sentient beings

Le présent mémoire propose une analyse des processus de composition via la mélodie, la polytonalité et la polyrythmie à travers l’improvisation pianistique, pour finir par l’orchestration des cinq pièces musicales composées durant les deux années de la maîtrise en composition instrumentale et vocale à l’Université de Montréal, soit de septembre 2017 à avril 2019. Ces pièces sont un Sextuor, un Octuor, un Mouvement pour deux pianos et percussions, 5 Miniatures pour orchestre et Tristesse de la lune, une mélodie sur un poème de Charles Baudelaire, l’ensemble totalisant 33 minutes de musique. Nous tentons de situer dans un contexte général la place de ces processus à travers les différentes références de l’auteur pour ouvrir le champ des possibilités qu’ils amènent pour le futur. / This thesis proposes an analysis of the composition process via melody, polytonality and polyrhythm through piano improvisation, ending with the orchestration of the five musical pieces composed during the two years of the master's in instrumental and vocal composition at the University of Montreal, from September 2017 to April 2019. These pieces are a Sextet, an Octet, a Movement for two pianos and percussions, 5 Miniatures for orchestra and Tristesse de la lune, a melody on a poem by Charles Baudelaire, totaling 33 minutes of music. We try to situate in a general context the place of these processes through the different references of the author to open fields of possibilities they bring to the future.

The research done for this investigation deals with both the motivation of the artist, the personal history and the individual's artistic process. This process is examined through two bodies of art work dealing with the home as a metaphor. The shared themes of belonging, loss and longing are further reinforced by "visual cues" represented in the photographic works. For the Home Divided series, I approached the style of the photographs and the subject matter through indexical photographs of multi-unit homes and the visual representation of a distinct and bilateral division of the structure. The imagery presented in this series deals directly with the historical use of landscape in photography and the house or home as the subject. This series is motivated by my personal experience with a fractured family unit and experience with the fractured notion of the home. The second part of this study examines and records the artist's exploration of space and surroundings in the series, Chez Moi. The images document occupied structures at night with a visual focus being on a light source within the structure. There are shared elements that exist between both bodies of work that elicit feelings of searching and belonging. The separation from the viewer and the subject is further reinforced by the layer created that separates the photographer from the subject through the lens of the camera. The concept of the flâneur, introduced by Charles Baudelaire is an integral part of the artist's process, finding a sense of place and belonging in a foreign environment. The written portion of this investigation gathers materials and information that deals with the conception of the family unit and the house that is literally, and metaphorically, utilized in the notion of home. This focus on the structure as a metaphor for home has further reaching v implications than the structure itself. Findings show that a Western view of community and belonging is rooted in a place of stability in one's community. The basis for personal growth within that community has a direct impact on an individual's development in it. (Goldburgh, 67) The fractured nature of my experience and emotions tied with the notions of home, are expressed through both A Home Divided and the Chez Moi series photographic series. Within this investigation there are references to the artist's memories and experiences that are in contrast and discord with the traditional concept of acceptance and belonging.

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Mémoire en recherche-création / Notre essai porte sur le concept d’imaginaire métaphysique chez Yves Bonnefoy et a pour objectif d’en expliquer la portée et de l’approfondir avec la notion de mélancolie telle que la conçoit Charles Baudelaire, afin de montrer que la proposition de Bonnefoy fonctionne et a sa pertinence comme clef de lecture et comme perspective nouvelle sur la littérature. En effet, si l’essai dans lequel Bonnefoy développe sa pensée est d’une assez courte portée, les thèmes et les idées qu’il regroupe traversent l’œuvre essayistique du poète et rejoignent sa conception de la poésie – que l’on sait influencée par la métaphysique, tout particulièrement plotinienne – et rejaillissent ainsi sur l’ensemble de son œuvre. C’est toutefois avec quelques poèmes de Charles Baudelaire que l’imaginaire métaphysique sera éprouvé vers la fin de l’essai, afin non seulement d’en montrer la justesse mais aussi d’élaborer l’imaginaire métaphysique de Baudelaire lui-même : le concept de Bonnefoy éclaire non seulement ce que peut la poésie, mais aussi celle que tout littéraire porte en soi. Sur cette toile de fond, l’essai-fiction s’attelle à explorer l’imaginaire métaphysique de son auteur par un dialogue soutenu avec une variété de textes, parmi lesquels une place prépondérante est accordée aux essais littéraires. Sous forme de courts textes suivis inspirés par la pratique fragmentaire prônée par le romantisme allemand, l’essai-fiction explore notamment les rapports au plein air et au paysage conçu comme vécu, le rapport à la mémoire et à l’idéalité rétroactive des souvenirs et ce qu’est le pressentiment d’avoir vu. Une part prépondérante de l’essai-fiction suit, enfin, quelques textes de l’essayiste québécois Yvon Rivard autour de ce qu’il nomme « l’expérience littéraire » et renouvelle ainsi la question de l’imaginaire métaphysique de Bonnefoy, à savoir ce que « donne à voir » la poésie et ce qui est, au fond, la marque de toute expérience créatrice. L’essai-fiction erre ainsi de sommets en vallons et aboutit à son propre « paysage métaphysique » réel, nommé la Maison devant le monde, où recommencent les vagues et s’épuise l’écriture. / Our study is about Yves Bonnefoy’s concept of metaphysical imagination and aims to explain the concept and to further develop it in light of the notion of melancholy promoted by Charles Baudelaire, with the objective of demonstrating that Bonnefoy’s concept applies to and can serve as a relevant tool for the reading and promotion of new conceptualizations in literature. While Bonnefoy’s essay within which he develops his ideas is essentially quite short and might be read as pertinent primarily to poetic musings, those same ideas that are regrouped transcend the essays of the poet and fuel his conceptualization of poetry – which we know is influenced by metaphysics, notably Plotinus’ metaphysics – as reflected in his life’s work. However, it is with a few poems by Charles Baudelaire that the concept of metaphysical imagination will be further tested, with the objective of demonstrating its functionality but also to elaborate further the poet’s own metaphysical imagination beyond its origins: Bonnefoy’s concept sheds light not only on what poetry can do, but also on what every litterary carries within his own self. Against this backdrop, our essay-fiction explores the metaphysical imagination of its author by putting it in dialogue with multiple writings, attending in particular to literary essays. Through short texts inspired by German Romanticism’s genre of the fragment, our work engages specifically with relations to the outdoors and the landscape, treated in terms of its lived experiences, the relation to memory and the retroactive ideality of memories and the having of a premonition of something or a “glimpse”. A sizable part of the text follows the works of Quebec writer Yvon Rivard revolving around what he calls the “literary experience” and so renews Bonnefoy’s metaphysical imagination’s question, which is about the “glimpse” poetry can offer and what in the end essentially characterizes creative experiences. From peaks to valleys, our work wanders and gives rise to its own yet real “metaphysical landscape”, called the House before the world, where waves renew while the writing slowly exhausts itself.

Notre hypothèse de travail est la suivante : sous le couvert d’un pacte de fausseté et de jeu, Baudelaire met en œuvre le passage vers une poésie qui, pour s’interroger désormais profondément sur elle-même (fondements, référents, métamorphoses, essence et nécessité), exige et engendre sans cesse son foyer propre de vérité, au-delà de tout système. Ainsi, à la différence de ses prédécesseurs, le poète ne fait plus porter principalement son attention, ses efforts, ses doutes et soupçons, sur la portée lisiblement et socialement constructive de ce qu’il écrit, mais sur le rapport entre une apparence poétique ou artistique qui se tient (la figure, l’image) et le tréfonds de l’homme, soit un certain effondrement. La perspective esthétique et morale que nous cherchons donc à définir dans l’œuvre baudelairienne interroge le lien de la parole avec celui qui l’émet d’une part, et celui qui la reçoit d’autre part : la mise en cause de la langue en tant que vecteur effectif est donc posée, ainsi que la recherche anxieuse qui l’accompagne. À la fois nés et déjà distanciés du Romantisme, ce nouveau point de mire et cette réflexivité libèrent, exacerbent et menacent le poétique : c’est ainsi qu’à travers les motifs de l’hypocrisie, du mensonge, du masque, et de l’art lui-même, le poète défie cet idéal au fur et à mesure qu’il l’initie, tout en vivant une véritable passion poétique dans laquelle il s’investit et se consume, corps et esprit, non sans une forme d’intégrité. Tels sont les paradoxes envisagés. En quels termes peut-on parler de vérité poétique dans l’œuvre de Baudelaire ? En extrait-il l’idée vers un déploiement et une postérité assurément fertiles, ou bien l’étouffe-t-il dès sa source dans la clairvoyance qui le caractérise ? Une telle lucidité peut-elle travailler contre l’authenticité du geste artistique ? Où, quand et comment se joue donc le vrai du poème ? Pourquoi et vers quoi ? En quoi l’œuvre trouve-t-elle à travers ce fil une cohérence particulièrement éclairante en tant qu’initiatrice de la modernité ? Mais également, avec quelles limites ? Comment et pourquoi le sens poétique peut-il et doit-il échapper au souci dialectique, donc se jouer pareillement des travestissements et de toute adhérence systématique - notamment d’une fidélité à toutes les évidences de gravité ? Il s’agit donc de tenter de comprendre en quoi le poétique, à partir de Baudelaire, et conséquemment à son travail, dans les transports et substitutions qu’il suppose, dans son improuvable et sa mystification, mais également dans la rigueur qui le caractérise, peut-être mis est en rapport avec le vrai, non pas selon des systèmes constants extérieurs et préalables, mais selon des entrées, des perspectives interférant avec la parole créatrice, notamment avec l’expérience de l’inspiration, de la composition, et de la lecture du symbole. Puisque telle vérité ne peut évidemment pas être posée comme un théorème ou axiome positivement prouvés et applicables, elle ne sera donc pas envisagée à travers un prisme théorique et philosophique précis, mais bien confrontée méthodiquement à la littérarité du texte, au poème, en ce qu’il présente et initie une forme d’existence intrinsèque, dont l’originalité et le paradoxe seraient précisément de ne pas être positive, au sens d’appuyée sur quoi que ce soit de préjugé, où tendue à dessein vers un objectif prescrit. / Our working hypothesis is as follows : under the cover of a pact of falsehood and play, Baudelaire implements the passage toward a poetry which, in order to deeply question itself henceforth with regard to its groundings, referents, metamorphoses, essence, and necessity, requires and incessantly engenders its own center-of-truth beyond any system. Thus, as distinct from his predecessors, the poet no longer aims his attention, efforts, doubts and suspicions at the readably and socially constructive import of what he writes, but at the relation between a poetic or artistic appearance that holds together (the figure, the image) and the inmost depths of humankind, that is, a certain dejection or collapse. The esthetic and moral perspective we seek thus to define in Baudelaire’s work questions the connection between the word and the person emitting it on the one hand, and those receiving it on the other: hence the calling into question of language as an actual vector as well as the anxious research that accompanies it are posed. At once born of and already distanced from Romanticism, this new focus and reflexivity free, exacerbate, and threaten the poetical: thus, by way of the motifs of hypocrisy, lying, the mask and art itself, the poet challenges this ideal in the very process of initiating it, all the while living a veritable poetic passion in which he invests and consumes himself, body and mind, not without a form of integrity. Such are the paradoxes envisioned. In what terms can one speak of poetic truth in Baudelaire’s work? Does he extract the idea of it toward an unfolding and assuredly fertile posterity or else does he stifle the upsurge with his characteristic clairvoyance ? Can such lucidity work against the authenticity of the artistic gesture? Where, when, and how does trueness come into play in a poem ? Why and with a view to what? In what manner does the work, by way of this strand, find a particularly illuminating coherence as initiator of modernity? But equally, within what limits? How, why, can and must poetic meaning escape dialectical concerns and hence deceive, likewise, all travesties and systematic adherence — and especially faithfulness to all obvious facts of solemnity? It’s about attempting to understand in what way the poetical, starting with Baudelaire, and as a result of his work, within the transfers and substitutions it presupposes, in its unprovability and its mystification, but equally in the rigor that characterizes it, may be placed in relation with the true, not according to constant external and pre-existing systems, but according to access-ways, perspectives interacting with creative speech, namely with the experience of inspiration, composition, and the reading of symbols. Since such a truth obviously cannot be posed as a theorem or axiom positively proven and applicable, it will therefore not be envisioned through a precise theoretical and philosophical prism, but rather confronted methodically with the literariness of the text, with the poem, in that it presents and initiates an intrinsic form of existence whose originality and paradoxy would be precisely not to be positive, in the sense of supported by anything pre-judged whatsoever, or tending by design toward any prescribed objective.

Alone in a Crowd: Charles Baudelaire and 20th-Century and Contemporary Art The dissertation called Alone in a Crowd explores the influence of the poet Charles Baudelaire's personality and work on 20th-century and contemporary art. Due to the field of study, the main focus is on the visual arts, but literature, music, philosophy, and film are also included to a large extent. This dissertation is divided into four substantive chapters. The first chapter, The Inner Message, introduces the poet's life, his family and acquaintances, as well as Baudelaire's poetry collection The Flowers of Evil. Themes of evil, ugliness, fear, death, and even a relationship to their mother, father and women are common for 20th-century and contemporary artists. This chapter presents Félicien Rops, James Ensor, Edvard Munch, Hans Bellmer, Francis Bacon, Joel-Peter Witkin, Kurt Cobain, members of the Young British Artists group, Lars von Trier, and others. The second chapter pursues the correspondence theory. The character of the Swedish philosopher Emanuel Swedenborg and his successor, William Blake, is followed by Baudelaire's understanding of sensual and spiritual correspondences, as his principles are adopted by modern artists in a distinct manner. The third chapter called "On the Edge of Society" covers the curse...

En av 1800-talets främsta franska konstnärer Eugène Delacroix fick stor betydelse för de nya konstriktningarna under senare hälften av 1800-talet. I Frankrike står han som symbol för konstnärlig frigörelse, för sin långa och envetna kamp mot den franska konstakademin där "les Artistes Indépendants" fortsatte kampen efter honom, vilket ledde till en brytning med akademin år 1884. I samtida internationell forskning har Delacroix betydelse för den moderna konstens utveckling betonats. Syftet med denna magisteruppsats har varit att med formal stilanalys studera influenser från Delacroix måleri i verk med anknytning till det svenska Konstnärsförbundet, som bildades år 1886 i opposition mot och brytning med den svenska konstakademin. Konstnärsförbundet  kom att få stor betydelse för den unga svenska modernismen. Konstnären Richard Bergh var i det svenska kulturlivet tongivande för den svenska konstens förnyelse med den franska unga konsten som förebild. Som konstnärlig ledare för Konstnärsförbundets skolor åren 1890-1908 införde han individuell frihet för eleverna, ljus-och färgstudier inspirerat av Delacroix och neoimpressionismen. Teoretiska utgångspunkter för uppsatsen har varit M.E. Chevreuls lagar om simultan färgkontrast och Paul Signacs analys av Delacroix betydelse för impressionismen till neoimpressionismen. Fantasins roll för att skapa ett själsligt berörande måleri har diskuterats utifrån Charles Baudelaires konstkritik, Delacroix Dagbok och Gauguins symbolism från 1884. För den formala analysen har konstbilder av Richard Bergh, Olof Sager-Nelson, Ivan Aguéli och Isaac Grünewald analyserats med avseende på komplementära färgkompositioner, ljusreflexioner, färger och ljus i belysning och skuggor. Dessa konstnärer har valts ut då de alla på olika sätt representerar ett personligt och nydanande måleri och en konst som fortfarande berör. Sammanfattningsvis visar resultaten att alla konstnärerna praktiserat komplementära färgkompositioner, effekter av simultan färgkontrast och att ljuset haft central betydelse för dem alla. Ljuset har artikulerats såväl i ljus inomhus som utomhus i himmelsljuset, i speglingar, skarpa och diffusa ljusreflexioner, varmare färger i solbelysta delar och kallare i skuggor. Den formala analysen visar att Delacroix måleri med komplementära färgkompositioner otvetydigt kan spåras i de verk som analyserats i uppsatsen. Alla konstnärerna har också strävat efter och lyckats att skapa ett själsligt berörande måleri. Delacroix tankar och måleri kan därför sägas ha bidragit till det svenska måleriets förnyelse genom Konstnärsförbundet. / One of the foremost French artists of the 19th century, Eugène Delacroix stands as a symbol of liberation, for his long and determined struggle against the French Academy of Arts, where the continued struggle of the "Artistes Indépendants" led to a break in 1884. The Swedish Artists´Association was formed in 1886 in opposition to the Swedish Academy of Arts. In Sweden, the artist Richard Bergh set the tone for the renewal of Swedish art. As artistic director of the Artists´Association´s schools in the years 1890-1908, he introduced individual freedom for the students, light and colour studies inspired by Delacroix and the neo-impressionism. In contemporary art history, Delacroix´s importance for the development of modern art has been emphasized. The aim of this master thesis is to use formal style analysis to study influences from Delacroix´s painting in some works of Swedish artists connected to the Swedish Artists´Association´s schools. Art images by Richard Bergh, Olof Sager-Nelson, Ivan Aguéli, and Isaac Grünewald have been analysed for complementary colour compositions, light reflections, colours and light in lighting and in shadows.  Theoretical starting points have been M.E. Chevreul´s Law of Light Reflections and Simultaneous Colour Contrast and Paul Signac´s analysis of the importance of Delacroix painting in relation to the neo-impressionism. To highlight the artist´s desire to touch the viewer, Baudelaire´s art criticism, Delacroix´s Diary, and Gauguins´s symbolism from 1884 have been considered. The results show that all the artists practiced complementary colour compositions, effects of simultaneous colour contrast, and that light was of central importance to all of them. The light has been articulated both in light indoors and outdoors in the sky, in reflections, sharp and diffuse light refelctions, warmer colours in sunlit parts and colder in shadows. All the artists have also strived for and succeeding in creating a soul-touching painting. Delacroix´s thoughts and painting can therefore be said to have unequivocally contributed to the renewal of Swedish painting through the Swedish Artists´ Association.