En los manuscritos 7901 y 7902 de la Biblioteca Nacional de Madrid se nos han conservado unos "Fragmenta ueterum scriptorum Latinorum", recopilados por el humanista español Antonio Agustín (1517-1586. Tras los fragmentos de algunos poetas latinos se nos han transmitido algunos comentarios métricos y textuales, elaborados por el humanista italiano Gabriele Faerno (1510-1561). El objetivo de nuestro trabajo es analizar las aportaciones de estos humanistas a la Crítica Textual de los fragmentos de Lucilio. / In the manuscripts 7901 and 702 from the Biblioteca Nacional of Madrid we find a collection of "Fragmenta ueterum scriptorum Latinorum" gathered by the Spanish humanist Antonio Agustín (1517-1586). After the fragments of some poets there are some metrical and textual notes to the fragments, written by the Italian humanist Gabriele Faerno (1510-1561). The aim of our work is to analyze the contributions of these scholars to the textual criticism of Lucilius' fragments.

D'Annunzio e Pirandello come uomini e come artisti si pongono agli antipodi della scena culturale del loro tempo, eppure e nel mito, inteso come categoria psichica oltre che artistica, che la loro antitetica opera trova un punto d'incontro. In questo studio si analizza, dunque, il mito nelle tre tragedie dannunziane in cui l'elemento mitico si manifesta nel modo piu palese (La citta morta, La figlia di Iorio e Fedra) e nella trilogia dei miti pirandelliana, summa e approdo finale di tutta la sua opera. Per entrambi la necessita di mito nasce dalla sofferta consapevolezza della crisi moderna: valori relativi, personalita atemporale scissa, e fuori nessun dello l'aspirazione alla totalita. sen so spazio di direzione. del mito e Nella ancora dimensione possibile La teoria junghiana degli archetipi dell'inconscio collettivo, di cui i miti sarebbero le manifestazioni culturali, si e rivelata un importante ausilio analitico che consente, tramite uno scavo in profondita oltre le scorze e le sovrastrutture culturali e storiche, di cogliere la sapiente orditura di immagini e motivi archetipici nelle opere, confermando l'idea dell'artista anche come uomo collettivo oltre che come individuo. In tale prospettiva il confronto tra le opere ha portato ad importanti conclusioni, che non solo chiariscono la loro opera di scrittori, ma anche la loro funzione all'interno della societa in cui sono vissuti e, per esteso, della nostra. Per entrambi recuperare il mito e ridargli una veste moderna, pur nei rispettivi distinti modi, significa essenzialmente cercare di superare il relativo, la frammentarieta e la mediocrita del mondo contemporaneo. Nel processo di recupero, tuttavia, il mito stesso viene modificato e, facendosi specchio della condizione psichica moderna, non solo ne interpreta le piu profonde istanze, ma giunge anche a precorrerne quelle future. La posizione centrale nelle opere dei due scrittori dell'inconscio, il grande rimosso dell'Io raziocinante moderno, emergente nella possente figura della Grande Madre primordiale, rivela la direzione della futura coscienza umana nella necessita di riaccedere alle fonti piu profonde della psiche da cui nasca l'incontro e la fusione degli opposti, inconscio e coscienza, l'elemento ctonio, fertile e generatore, e quello uranico, spirituale e trascendente. / D'Annunzio and Pirandello both as men and as artists can only be placed at the opposite ends of the cultural scene of their times. Yet, it is in myth that their antithetical works finally converge. This study, therefore, analyzes myth in three of D'Annunzio's tragedies where the mythical dimension is more apparent (The dead city, Iorio/s daughter and Fedra) and in the trilogy of myths by Pirandello, which brings his work to its ultimate expression. For both authors the need for myth is born of the painful awareness of modern man's crisis: relative values, a divided personality and no sense of direction. In the timeless and universal dimension of myth it is still possible to achieve totality. The Junghian theory of the archetypes of the collective unconscious, of which myths are cultural manifestations, has proved to be an analytical tool of great importance. By giving access to the deepest level of the texts beyond their cultural and historical layers, it brings to light the otherwise elusive meaning of archetypal images and motives, revealing the true nature of art to be not just the work of an individual but also of collective man. The works, different as they may be, when compared in this perspective have nevertheless yielded some important common conclusions, not only on D'Annunzio and Pirandello as writers but also on their role within the society they lived in and, by extension, our own. For both of them myth, even in a modern context, means essentially the overcoming of the fragmentation, the relativity and the mediocrity of contemporary life. However, in the process of recapturing this mythical dimension, myth itself is bound to be modified. Because it mirrors the modern psyche, it not only interprets its deepest present needs, but also points to its future ones. The central position occupied in their works by the subconscious, emerging from behind the powerful image of the primordial Great Mother, points the way to future psychological development and to the need to regain access to the deepest levels of the human psyche so that its opposing forces, subconscious and consciousness, can meet and be reconciled. / Classics and Modern European Languages / D. Litt. et Phil. (Italian)

When literary movements do not grow out of specific groups who adopt a name fort heir endeavors, they have usually been named to refer to certain stylistic features. Such is the case with "Decadence," a rubric referring to specific poets in turn-of-thecentury France. Most extant work on the artists of decadent literature focuses on its stylistic elements and narrative tropes: their reaction against the image of artist/creator from Romanticism, to cast the artist as egotist; their plea for art's autonomy (as well as for art for art's sake and for the artist as society's outsider); and their idea that art must be sensationalist and melodramatic, bizarre, perverse, exotic, or artificial to make an impact. What is overlooked in traditional approaches to decadent literature is its own frequent claims to social critique, toward which Julia Kristeva points in the un-translated second half of her Revolution in Poetic Language (1974). Moreover, much decadent literature emerges at a historical moment in which a ruling class is under fire; the typical "decadent" work portrays the decline of a class, and the possible repercussions of that deconstruction for the individuals in it. To approach the literature of fin de siècle decadence as social critique, this project considers three novels taken as the three bibles of the decadent movement in French, Italian and English literatures: Huysmans' A rebours (1884), D'Annunzio's own recreation of A rebours, his own Il piacere (1889), and Oscar Wilde's The Picture of Dorian Gray (1891). I will argue that, in this era of emergent modernism, decadent literature tries to claim a more resistant and social critical position from within class structure than does modernism, and that decadent literature, despite its superficial affinities with the Romanticism to which modernism also refers, not only is a literature of the struggle of the individual against an uncaring social world, but also underscores the necessity of reconstructing the hero/narrator's ego, as his identity reflects a class position which must be altered if it is to remain viable. / text

Varios críticos han notado la influencia de Gabriele D’Annunzio en la obra de Don Ramón del Valle-Inclán y uno, Julio Casares, ha señalado un episodio de clara imitación, pero, por lo que pudimos averiguar, no se ha hecho un estudio detenido puntualizando las muchas semejanzas específicas que existen entre los dos autores. En este trabajo se examinarán varios recursos estilísticos y temas que aparecen en algunas obras en prosa de la fase modernista de Valle-Inclán, relacionándolos con los que fueron empleados anteriormente por Gabriele D’Annunzio en sus obras en prosa. Esto pondrá en evidencia las semejanzas específicas que se hallan en los varios escritos, y comprobará que Valle-Inclán verdaderamente siguió las huellas dannunzianas. En este estudio se tomarán en cuenta únicamente los rasgos más significativos para mostrar puntos comunes entre los dos autores. Nos remitimos a los escritos de D’Annunzio solamente en lo que puede tener relación con los escritos de Valle-Inclán considerados aquí.

Von März 2019 bis März 2020 zeigte die Galerie für Zeitgenössische Kunst Leipzig das Projekt „Bewußtes Unvermögen – Das Archiv Gabriele Stötzer“. Dem vorangegangen waren Überlegungen zur gegenwärtigen Sammelpraxis am Museum. Diskutiert wurden Sammel- und Archivpraktiken, die eine Aktivierung der Bestände in der Gegenwart ermöglichen und die Sammlung als ‚Archiv für eine künstlerische Erfahrung’ (Suely Rolnik) begreifen. Für eine Reihe von künstlerischen Praktiken – etwa performativen, zeitbasierten, partizipativen, kollaborativen – erweisen sich bisherige Sammelkonzepte als inadäquat. Das Archiv Gabriele Stötzer war vor dem Hintergrund dieser Auseinandersetzungen als ein Ausstellungs-, Vermittlungs- und Forschungsraum angelegt. In 3 Teilen zeigte es die künstlerische Praxis Stötzers (vornehmlich aus den 1980er Jahren) zusammen mit dokumentarischem Material, das die Künstlerin selbst zusammengestellt hat. Für das begehbare Archiv entwickelte die Künstlerin Paula Gehrmann wechselnde Rauminstallationen, die in einen Dialog mit dem Material Stötzers traten.

This dissertation investigates the way that feminist resistance is expressed in two Swedish and two German so-called New Woman novels from the turn of the twentieth century: Elin Wägner’s Pennskaftet (1910, Penwoman), Gabriele Reuter’s Aus guter Familie (1895, From a Good Family), Hilma Angered-Strandberg’s Lydia Vik (1904), and Grete Meisel-Hess’s Die Intellektuellen (1911). The theoretical apparatus is comprised by the work of Michel Foucault, Judith Butler, Jacques Lacan, and Jessica Benjamin. By introducing a psychoanalytic and feminist perspective, this dissertation seeks to develop the possibilities for agency and resistance within the framework of Foucault’s theories. It investigates four textual and contextually grounded strategies of resistance that are prominent in these novels: individuality, openness, desire, and eugenics. This study demonstrates how Gabriele Reuter, Grete Meisel-Hess, and  Hilma Angered-Strandberg, inspired by the ideas of Friedrich Nietzsche and Ellen Key, depict feminine individuality in relation to a scientific and philosophical discourse that specifically denied women individuality. The authors anchor individuality in a corporality that was similarly denied to women by a bourgeois and dogmatic Christian discourse. Openness and wit function as resistance strategies in Elin Wägner’s Pennskaftet. Humorous rejoinders and narrative comments can disarm a conservative. An open attitude towards the emancipation project could also help to resolve the conflicts between different feminist positions and between different women. Desire functions as an important resistance strategy in each of the novels examined. It is variously represented as a vital instinct, a desire for knowledge, and a sexual desire, as in Gabriele Reuter’s Aus guter Familie – or as a desire for suffrage, as in Pennskaftet, or for maternity legislation, as in Grete Meisel-Hess’s Die Intellektuellen. By formulating a notion of feminine desire, turn-of-the-century feminists were able both to seize control of sexuality from the church and to wrest morality from the grasp of the bourgeoisie. These resistance strategies could also have a biopolitical character: in Grete Meisel-Hess’s Die Intellektuellen, woman is placed at the service of humanity on eugenicist grounds, and her good qualities are seen as capable of promoting humanity’s progress. This dissertation shows that in these novels desire at the individual level serves to reinforce feminine subjectivity. Love is seen as associated with an intensified sense of life and as a precondition of creativity. At the social level, desire also functions as the basis for a feeling of solidarity among women that instils in them courage and an urge to persevere in the suffrage struggle, this latter a highly protracted process. In this way desire acquires political potential. A framing chapter on context provides the intellectual and philosophical backgrounds of the various strategies of resistance. It is followed by four analytical chapters, each of which addresses one novel.

Silser See, Engadin (1927) est un paysage qui fait partie des œuvres les moins connues de Gabriele Münter. La marginalisation de ce tableau dans le corpus de l’artiste s’explique d’une part par le fait que celui-ci est toujours resté à l’intérieur du cercle restreint des collections privées, et d’autre part, du fait qu’il s’inscrit dans une phase peu productive de Münter. Cette phase correspond aux années 1920-1930, soit une décennie durant laquelle la production de Münter se trouve grandement affectée par les nombreux bouleversements que la Première Guerre mondiale entraîne dans sa vie personnelle et artistique. Le but de ce mémoire est de réfléchir la signification Silser See, Engadin pour Münter et de démontrer comment ce tableau s’intègre dans le dénouement de la crise qu’elle connait en 1920-1930. Pour ce faire, j’explore d’abord les différents événements qui ont défini le développement artistique et personnel de Münter. J’approfondis ensuite l’importance du paysage dans son œuvre en étudiant son rapport à la nature et à Murnau. Puis, je m’intéresse au genius loci de Sils-Maria et à l’influence de Friedrich Nietzsche sur Münter. En tenant compte de l’ensemble de ces éléments, j’analyse finalement les différents symboles contenus dans Silser See, Engadin et démontre comment Münter s’est appropriée les composantes du paysage de Sils-Maria pour exprimer sa renaissance après une longue période de crise. Ce mémoire s’inscrit dans un désir de contribuer à la réflexion sur l’importance de la nature et des lieux dans l’épanouissement de l’être humain. / Silser See, Engadin (1927) is a landscape painting that is among the least known works of Gabriele Münter. The marginalization of this painting in her corpus can be explained on one hand by the fact that it has always remained within the restricted circle of private collections, and on the other, by the fact that Silser See, Engadin is part of a less productive phase of Münter’s work, which has so far received little interest from art historians. This phase corresponds to the years 1920-1930, a decade during which Münter’s production was greatly affected by the many upheavals that the First World War brought about in her artistic and personal life. This thesis argues for the importance of Silser See, Engadin for Münter, and demonstrates how this painting fits into the resolution of the crisis she went through during that decade. To do so, I first explore the various events that defined her artistic and personal development. I then establish the importance of landscape in Münter’s work by examining her relationship to nature and Murnau. Next, I study the genius loci of Sils-Maria and the influence of Friedrich Nietzsche on Münter. Taking all these elements into account, I finally analyze the different symbols contained in Silser See, Engadin and demonstrate how Münter transformed the components of the Sils-Maria landscape to express her rebirth after a long period of crisis. This thesis invites the reader to consider the importance of nature and places in relation to the development of the human being.

Il presente lavoro si propone di iniziare a configurare un quadro unitario e sistematico della narrativa postverghiana sia sul piano letterario sia sul piano linguistico <<per la connotazione ambivalente del verismo come scrittura artistica in cui ricerca tematica e stilistica si condizionano in un rapporto inestricabile>>. Alla ricerca delle tracce di un vero o presunto “color locale” si sono scandagliate oltre centocinquanta novelle (Nicola Misasi, “In magna Sila”; Salvatore Di Giacomo, “Novelle Napolitane”; Matilde Serao, “Dal vero”; Domenico Ciampoli, “Trecce nere”; Gabriele D'Annunzio, “Terra vergine”; Mario Pratesi, “In Provincia”; Emilio De Marchi, “Sotto gli alberi”; Remigio Zena, “Le anime semplici. Storie umili”) la cui lingua è stata misurata sia rispetto agli strumenti normativi coevi sia rispetto all’uso corrente, ricostruito attraverso i lavori di studiosi che hanno focalizzato la loro attenzione su aspetti diversi dell’italiano del XIX secolo: dalla lingua letteraria a quella giornalistica passando attraverso l’ambito colloquiale/famigliare che emerge dallo studio degli epistolari. L'introduzione letteraria che precede il quadro appena descritto propone un'analisi comparativa dei tratti caratterizzanti il verismo verghiano secondo la declinazione che ne offrono, nelle varie raccolte prese in analisi, gli autori coinvolti in questo studio. / Our work aims at building a unitary, systematic tableau of the Italian narrative after Verga. We have focused on literary and language aspects <<because of the double feature of Verismo as an artistic writing where the research of theme and style influence each other in a tangled relationship>>. Tracing a real or presumed 'local color', we have examined over one hundred and fifty short stories ( 'In magna Sila' by Nicola Misasi; 'Novelle Napolitane' by Salvatore Di Giacomo; 'Dal vero' by Matilde Serao; 'Trecce nere' by Domenico Ciampoli; 'Terra vergine' by Gabriele D'Annunzio; 'In Provincia' by Mario Pratesi; 'Sotto gli alberi' by Emilio De Marchi; 'Le anime semplici. Storie umili' by Remigio Zena). The language has been studied based on norms and everyday usage of those times. The latter has been shaped through the works of scholars who have analyzed different aspects of the Italian language from the 19th century, in literature, journalism, and also in more colloquial, familiar letters. The section about literature preceding the portrait pictured above offers a comparative survey of the specific traits of Verga's Verismo according to the variations made, in the already mentioned collections of short stories, by the authors involved in this research.

This thesis explores the relationship between the many literary texts referring to the deaths of Ugo d'Este and Parisina Malatesta, who were executed in Ferrara in 1425 in accordance with an order by Niccolò III d'Este after he discovered their incestuous relationship. The texts are divided in three categories: (1) the fifteenth- and sixteenth-century Italian novellas and their translations; (2) the seventeenth-century Spanish tragedy; and (3) the nineteenth- and twentieth-century Romantic works. Although these categories divide the various texts chronologically, they also represent a thematic grouping as the texts within each category share common themes that set them apart from those in the other groups. While the various texts all tell the same story, each approaches the tragedy slightly differently based largely on the audience for which it was intended. Thus, the time and place of each text greatly affects its telling. Still, the fact that substantial differences exist between texts that were produced in both geographic and temporal proximity suggests that these are not all-determining factors. Although scholarship exists analyzing individual texts, a comprehensive study of the literary accounts relating to the tragedy has never been undertaken. Rather than detracting from the story, the differences put forth in each of the literary texts enrich the global reading experience by offering many perspectives on the tragedy. In addition, these differences influence how the reader reacts to each of the other texts. Familiarity with one version of the story changes the way a reader approaches the others. A parallel reading of the different versions of the story also shows the power culture has on interpretation. Texts referring to a singular event from one time and place sharply contrast with those that are the product of other circumstances.