This thesis examines the criticisms written by James Russell Lowell about his contemporaries. In addition, the author tries to record the reasons behind Lowell's opinions, when those reasons can be ascertained.

Pour saisir l’importance et le champ d’action du hasard dans la poésie mallarméenne, nous allons procéder selon une démarche triple, recomposer l’histoire politique, poétique et philosophique qui a rendu possible l’apparition et l’instauration du hasard comme événement, à la fois révolutionnaire, créateur et conceptuel. À partir de Baudelaire, la poésie chante les révolutions échouées, mais pour maintenir vivant le désir d’un monde différent. Le hasard dans ce contexte est d’abord l’irruption imprévisible, fulgurante et éphémère d’un désir qui ne trouve pas un espace propre à l’intérieur de la vie sociale, Pour maintenir vivant et vivace le rêve d’un monde différent, la poésie doit : fournir la preuve que son action, tout en étant restreinte, compte ; faire durer un hasard voué à l’évanouissement, en constituant un espace où il puisse demeurer, se multiplier et ainsi retrouver la consistance qui le fera durer. Faire durer le hasard à l’origine de toute nouveauté, c’est la tâche que Mallarmé attribue à sa poésie. Sur le plan philosophique, cette démarche requiert une critique radicale de la raison et de la représentation. Dans ce contexte, Mallarmé a non seulement annoncé le hasard, mais il a cherché à découvrir la logique de ce qui échappe à la raison en composant une oeuvre capable de rendre réel, visible et intelligible, la puissance imprévisible et inépuisable que le hasard enserre. / The purpose of this work is to comprehend the importance and scope of chance in the poetry of Mallarmé. In order to do that, we will proceed according to a three-pronged approach; recompose the political, poetic and philosophical context that made possible the emergence and establishment of chance as an event both revolutionary, creative and conceptual. Since Baudelaire, poetry sings the failed revolutions, but willing to preserve the desire for a different world. Chance in this context is the unpredictable bursts, lightning and transient of a desire that can not find its place within the social life, to keep alive and vivid the dream of a different world, poetry must: provide evidence that its action, even restricted, counts; make last chance doomed to fade, constituting a space where it can remain, multiply itself and thus find the consistency to remain. Prolonging a contingency that creates novelty is the task that Mallarmé attributes to his poetry. Philosophically, this approach requires a radical critique of reason and representation. In this context, Mallarmé has not only announced chance, but he sought to discover the logic of what escapes from reason composing a work capable of making real, visible and intelligible, the unpredictable and inexhaustible power that chance grips.

It is the principal purpose of this study of the early criticisms of Shelley to contrast the opinions of him in England and America and to find reasons for the widely divergent attitudes of the reviewers in the two countries.

Through a direct comparison of representative extracts from the Lettres and the Cartas, this thesis proposes to demonstrate each author's portrayal of contemporary political, religious, social, and literary conditions in his own country.

Thesis advisor: Christopher R. Matthews / Thesis advisor: Thomas D. Stegman / Previous scholarship on Paul in Acts focuses on reconstructing the historical Paul from a critical comparison of the discordant portraits of the apostle in the letters and in Luke’s second story. As such, the throbbing question that drove not a few scholars was “Which depiction reveals the real Paul?” With a productive surge in the narrative criticism of Acts, many literary critics have redirected their efforts to Luke’s sociologically tinged rhetoric, which undergirds a more pertinent concern: “What is Luke describing through his depiction of Paul?” Scholars representative of a narrative reading of Acts include: Richard I. Pervo, Daniel Marguerat, and François Bovon, to name a few. They all agree that the portrayal of Paul in Acts tells the reader more about the sociocultural situation of Luke’s group than about the historical Paul. Despite this scholarly achievement, the air of anti-Semitism still saturates the atmosphere of Acts scholarship. Hence, it is evident that narrative criticism by itself is insufficient to decipher the subtle rhetoric Luke employs to relate his story. Couched in a tensed tale of sibling rivalry, the familiar lexeme, “the Jews,” which is frequently correlated with the “Christian” Paul, is imbued with a subtle nuance: diaspora Jewishness. Neglectful of recent critical discussions on the parting of Judaism and early Christianity and the foci of the Redescribing Christian Origins project of the SBL, many well-intentioned narrative critics of Acts have succumbed to a traditional reading of Acts evincing an anti-Semitic worldview. This cannot be further from the truth. By contrast, I argue in this work that if narrative criticism is refined by means of the critical deductions of social scientists, and if these conclusions are polished by the perceptive study of historians of religion, it will lead to the articulation of a setting in which Luke’s project may be viewed as participating in “Jewishness.” In lieu of mirroring the replacement of Jewishness by Christianness, Luke’s narrative relates the tale of Christ-believing diaspora Jews who are steeped in imperial life and culture. The pseudo-dichotomy that is repeatedly reaffirmed by scholars thus should be jettisoned forthwith, because it is blind to the intricacies of social becoming and identity formation. Aided by studies in social identity and collective memory, Acts may be seen to reflect the fervent struggle of Christ-believing diaspora Jews who upheld the messiahship of Jesus, the non-Judaizing of pious Gentiles, and subservience to imperial authorities as signature traits of diaspora Jewishness: the dual commitment to Jewish ancestral customs and active participation in the Greco-Roman society. So Acts is definitely about Jewishness without precluding Romanness. The key to this clarification is the type of Jewishness Luke espouses—diaspora Jewishness. Approaches to Acts that reinforce a spurious dichotomy (i.e., Judean or Greco-Roman) are methodologically flawed, because they ignore the subtle rhetoric of Luke: overwhelmingly situating references to “the Jews” in coastal cities around the Aegean Sea, mostly Greece and Asia Minor. In line with the principles of literary cartography, Luke’s siting of “the Jews” in these cities has nuanced its denotation: diaspora Jews. Previous scholarship has ignored this subtlety and has created a hermeneutical quandary: Is Luke’s sociocultural milieu Judean or Greco-Roman? The story underlying Luke’s astute application of the familiar lexeme, “the Jews,” leaves no room for speculation or contradiction. The rhetoric is lucid: Jews residing in Asia Minor and Greece. These Jews are the historical referents of Acts. Hence, Luke’s second story evinces ideological tensions characteristic of social becoming and identity formation. Using the sociological principles espoused by Mark Currie, hostility is fiercer when competitors have more in common. The competing groups described in Acts are not dissimilar (Jews and Christians) but are rivals (non-Christ-believing diaspora Jews and Christ-believing diaspora Jews). Each earnestly strives to defend its unique understanding of diaspora Jewishness. Nor is Christianness indicative of a new “religion” but rather is a legitimate expression of diaspora Jewishness. / Thesis (STD) — Boston College, 2021. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

This study is primarily concerned with the formulation of Thackeray's theory of the novel through a thorough investigation of his various reviews and critiques of Victorian fiction which appeared in periodicals and by a careful examination of his letters, By evaluating the numerous comments on particular works of fiction and on the art of "novel-spinning" in general which came from Thackeray's pen, this study investigates the various Thackerayan ideas as to how novels should be written with regard to the function of the novel, the formulation of plot and character, realism and morality, the presentation of description, and the style in which novels were to be written. This investigation concludes that Thackeray's theory of the novel was that novels were to be written in a simple, straightforward style and were to present "living" characters who performed realistic, believable actions within tightly unified, logical plots in such a manner as to provide entertainment and to reaffirm the Victorian moral code.

Submitted by Vanessa Nunes (vnunes@unisinos.br) on 2015-03-13T19:12:04Z No. of bitstreams: 1 circulacao_saberes.pdf: 2465039 bytes, checksum: 31b9e7e71d543210ae19b173c8691631 (MD5) / Made available in DSpace on 2015-03-13T19:12:05Z (GMT). No. of bitstreams: 1 circulacao_saberes.pdf: 2465039 bytes, checksum: 31b9e7e71d543210ae19b173c8691631 (MD5) Previous issue date: 2014-08-25 / Nenhuma / Essa tese busca elaborar o fenômeno da circulação de saberes sobre Jornalismo na sociedade em midiatização, especialmente no que concerne à compreensão de articulações entre circuitos estabelecidos e fluxos comunicacionais mais tentativos de prática e crítica jornalística. Para tanto, são observadas experiências de práticas jornalísticas (produção de blogs e sites por amadores e apropriação de notícia s em redes sociais) e experiências de críticas jornalísticas (circulação de textos acadêmicos e de especialistas em Jornalismo na Internet). A partir da análise desses casos, que são observados tão somente em suas características que servem ao fenômeno, busca-se apreender a relação (afetações, promessas e expectativas) entre circuitos e fluxos comunicacionais de prática e crítica jornalística na sociedade em midiatização. Os referenciais teóricos que tensionam esses observáveis derivam de perspectivas da midiatização desenvolvidas especialmente por Braga (2006; 2012a; 2014). Quanto à prática jornalística, essa tese produz inferências sobre a capacidade que os amadores têm em dominar lógicas midiáticas e criar seus próprios espaços de produção de sentidos e narrativas sobre o mundo, à parte de, mas também em relação, aos grandes meios de comunicação de massa. Acerca da crítica jornalística, as inferências produzidas revelam um cenário em que os circuitos acadêmicos já estabelecidos se fecham entre os próprios pesquisadores, enquanto que fluxos comunicacionais de crítica sobre a produção dos meios de comunicação são exercidos, ainda de maneira dispersa e tentativa, via redes sociais. Em ambos os eixos de análise – de prática e crítica jornalística – verifica-se, sobretudo, que saberes em Jornalismo circulam na sociedade em midiatização, independente da atuação de circuitos acadêmicos ou profissionais. / This thesis seeks to elaborate the phenomenon of circulation of knowledges about Journalism in the mediatization of society, especially as regards the understanding of linkages between established circuits and communicational flows more tentatives of practice and criticismo journalistic. To this end, experiments of journalistic practices (production of blogs and sites by amateur and appropriation of news in social networks) and the experiences of journalistic criticism (circulation of academic texts and experts in Journalism on the Internet) are observed. From the analysis of these cases, that are observed only in its features that it work to the phenomenon, we seek to apprehend relations (affectations, promises and expectations) between circuits and communicational flows of practice and criticism journalistic in the mediatization of society. The theoretical frameworks that work these observables are mediatization's perspectives specially developed by Braga (2006, 2012a, 2014). As for journalistic practice, this thesis produces inferences about the ability of amateurs to dominate media logics and create their own spaces of production of meanings and narratives about the world, apart from, but also in relation to major media. About journalistic criticism, the inferences produced reveal a scenario in which academics circuits established are closed between the researchers themselves, while comunicational flows of criticism about the production of the major media are exercised, in a dispersed and attempt manner, in the networks social. In both lines of analysis - of the practical and the criticism journalistic - we can saw that knowledges about the Journalism are circulating in the mediatization of society, regardless of the performance of academic or professional circuits.

Les deux premiers chapitres de cette étude mettent en exergue les raisons pour lesquelles des biblistes sont de plus en plus convaincus que lire ce corpus, dans sa forme actuelle, comme un tout reste la voie la mieux indiquée pour cerner son message. Le premier chapitre montre que les exégètes partisans de l’approche diachronique tentent de justifier son organisation par la reconstitution hypothétique des ipsissima verba d’Amos. Ils morcellement ce corpus en de petits fragments indépendants, dévalorisent neuf de ses passages, perçus comme secondaires et ré-disposent, à leur guise, ceux supposés mal placés. Le second chapitre relève que ces mêmes passages empêchent les partisans de l’approche synchronique de s’accorder sur sa structuration d’ensemble et incitent des commentateurs à alléguer que ce livre est désordonné. Les trois derniers chapitres étudient les neuf passages souvent perçus comme secondaires et disparates. Ils montrent que ces textes sont accordés à leurs contextes et que leur présence est essentielle à l’équilibre littéraire et théologique du livre. Cette étude dévoile que ce corpus est cohérent et doté d’une stratégie littéraire unifiante. / The two first chapters of this present study examines underlines the reasons for which biblical scholars are more and more convinced that read the corpus as a whole, in its present form, remains the best way to understand it message. The first chapter demonstrates that the commentators who advocate a diachronic approach sought and continue to justify the composition of this book by the hypothetical reconstitution of the “ipsissima verba” of Amos. They often divide the text into numerous small independent fragments; sacrificing nine passages perceived as secondary and out of place and arranges certain of them as they think fit. The second chapter demonstrates that these same passages prevent the followers of the synchronic approach agreeing on a structure capable of proving that this corpus is a very sophisticated work. The three last chapters study the nine passages often considered secondary and disparate. They show that these passages are in harmony with their contexts and their presence is essential to the literary and theological balance of the book. This study reveals de facto that, this corpus is a well-organized book with a unifying literary strategy.