Dissertation--Wien--Universität, 2004. / Bibliogr. p. 425-437.

Academisch proefschrift--Utrecht. / Summary in Italian, French and English. "Werken van Grazia Deledda": p. 118-119. "Nederlandse vertalingen": p. 120-121. "Literatuur": p. 122-124.

Thesis (Ph. D.)--University of Pennsylvania, 1941. / "Bibliografia": p. 160-185.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1981. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 183-195).

This thesis examines the presence of modernist ideas regarding identity, language and narrative in the work of the neglected Sardinian author, Grazia Deledda (1871-1936). It has the overall aim of redefining Deledda’s later work as modernist for she has been disregarded by most critics and is generally classed as a minor, veristic writer. Drawing Deledda out of these restricted interpretations, this thesis demonstrates that Deledda straddles two literary modes, for she matures beyond veristic influences and looks forward to modernist ideas, particularly regarding the complex nature of the self. The thesis approaches Deledda from an entirely new perspective in that it focuses upon the crisis of identity in Deledda’s work, and its construction in the narrative of her novels, and its integral relationship with the theme of language. The theoretical framework of Julia Kristeva, Paul Ricoeur and Adriana Cavarero enables an innovative study of identity as a linguistic and narrative construct in Deledda’s work. I maintain that Deledda’s characters construct, control and understand their identities through their application of language or their command of narrative perspective, voicing their inner selves through linguistic self-expression. This study engages in a close textual analysis of three of Deledda’s key texts. La madre (1920) and Il segreto dell'uomo solitario (1921) illustrate Deledda’s movement away from verismo. Their protagonists suffer a crisis of identity which is bound up in linguistic expression and/or narrative control. Cosima (1937), which is Deledda’s most autobiographical text, displays the author’s close affinity with her writing. Creating a fiction of her own life, Deledda becomes both narrator and protagonist, self and other in the exploration of her own identity, which is integrally connected to the act of writing. The very composition of this text demonstrates the construction of identity in language and narrative which is illustrated within Deledda’s other works.

The abstract Introducing part of the work is focused on development of literary genre noir in Italian context, especially on ca. last twenty years, introduces its authors in the area of Emilia- Romagna and Bologna as a city of crime. In the analytic part, the two of Lucarelli's noir series with commissioner Coliandro and inspector Negro are comparatively analised from following chosen aspects: the character of protagonist, the character of criminal, the type of a crime, investigative methods, settings, and in the end language, expression means and role of the narrator. In conclusion, the specifics of literary genre noir in settings of Bologna are described, including the relation between fiction and reality in Lucarelli's writings and the constants of the author's poetic are outlined on the basis of comparative analysis of the series.

L’elaborato analizza la ricezione del pensiero di Origene di Alessandria (c. 184-c.253) nell’opera del teologo arminiano Jean Le Clerc (1657-1736), soffermandosi in particolare sulla concezione origeniana della libertà e sulle questioni che vi sono annesse. Tale analisi consente anche di chiarire alcune pratiche argomentative e dinamiche intellettuali, soprattutto riguardanti i dibattiti religiosi ed interconfessionali, nella seconda metà del XVII secolo. L’elaborato è diviso in tre sezioni. La prima, di carattere introduttivo, mira ad indagare le premesse epistemologiche di Le Clerc, nonché la sua relazione con le auctoritates religiose ed intellettuali del passato. La seconda sezione prende in esame le citazioni dirette di Origene presenti nella vasta produzione di Le Clerc, come pure i suoi rimandi all’opera dell’Alessandrino e al suo pensiero, consentendo in questo modo di delineare un quadro preciso dell’Origene letto e reinterpretato da Le Clerc. La terza sezione restringe infine il campo d’indagine allo sguardo che Le Clerc porta sulla dimensione più propriamente teologica di Origene ed in particolar modo su quel nodo di concetti che ruota attorno al tema della libertà umana (peccato originale, grazia e predestinazione, il problema del male). Questo studio mostra come, malgrado l’indubbia, e talvolta malcelata, simpatia per Origene, Le Clerc non possa essere definito tout court un ‘origenista’, dal momento che la sua visione epistemologica, scritturale e teologica lo distanzia da una acritica e piena adesione al pensiero dell’Alessandrino. / The present thesis analyses the reception of the thought of Origen of Alexandria (c. 184-c. 253) in Jean Le Clerc (1657-1736). Its particular focus is on Origen's conception of freedom and the theological doctrines related to it. The goal of this thesis is to uncover, through Le Clerc's use of Origen, some of the argumentative practices and the intellectual dynamics of the time, in particular in religious, especially inter-confessional, debates. This thesis is divided into three main parts. The first part has mainly an introductory character and looks at the epistemological assumptions of Le Clerc and his relationship with intellectual and religious authorities of the past. The second part reviews the various ways in which Le Clerc quoted, referred to or otherwise made use of the thought or the name of Origen in his vast production. This part provides a first result in that it frames, in general, Le Clerc's reception of Origen. This step is, at the same time, also preparatory for the material contained in part three. In the third part, only the material is considered which is strictly related to Origen's idea of freedom and the related theological doctrines of original sin, grace/predestination, and the problem of evil. The result of this analysis, as it appears form the examination of argumentative practices in the previous sections, is that Le Clerc was no simple "Origenist" but neither was he was fully uncommitted to the Origenian cause. A full commitment to Origen, despite this strong sympathy, was still hindered by Le Clerc's epistemological, scriptural and theological outlook.