Made available in DSpace on 2016-08-03T12:20:50Z (GMT). No. of bitstreams: 1 Rogerio Costa Miglioni.pdf: 1133457 bytes, checksum: 3b0df0a792b8e97954ff83479d6ca8c7 (MD5) Previous issue date: 2009-03-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The intention of this research was to describe, and analyse death ceremonies and collective representations of Brazilian Catholics regarding death and mourning. Our objective was to study the symbolic systems developed in several societies, by starting from tribal cultures, then moving to Early Christianity from the period just before and after the institutionalisation process that gave birth to Catholic Christianity. We analysed both, the Catholic practices and representations related to death and dying, in the Middle Ages, as well as in the Modern and Contemporary times both in Europe and Brazil. We also aimed to depict death rites as a way to give meaning to life, and of keeping and reinforcing social cohesion found whenever death takes a member of a given society, thus provoking disruption and social unbalance. By doing this research on Catholic death rites we had as a goal to develop a little more the knowledge about a social and religious phenomenon that is seldom approached by researchers, the death of the believer, and Catholic groups death practices, their customs and speeches about the dead. Nevertheless, we cared to do all of these in the Brazilian scenery, a setting that grows more and more urban and secular.(AU) / Esta pesquisa procurou descrever, analisar e comparar as cerimônias mortuárias e as representações coletivas de católicos brasileiros da morte e do luto. Tivemos por objetivo estudar os sistemas simbólicos desenvolvidos em várias sociedades, começando com as culturas tribais, passando depois para o cristianismo dos primeiros séculos, antes da instauração do processo de institucionalização que originou o cristianismo católico e durante ele. Analisamos as práticas e representações católicas relacionadas com a morte e o morrer, na Idade Média, Idade Moderna e Contemporânea, tanto na Europa como no Brasil. O objetivo também foi apresentar os ritos mortuários como formas de dar sentido à vida, de reforçar e manter a coesão social, em que indivíduos vivem constantemente os desarranjos gerados pela presença da morte que arrebata um dos seus semelhantes provocando um desequilíbrio social. Ao realizar tal pesquisa sobre os rituais mortuários católicos, a meta consistiu em avançar um pouco mais no conhecimento sobre um fenômeno social religioso nem sempre abordado pelos pesquisadores: a morte do crente, as práticas mortuárias dos grupos católicos, seus hábitos e discurso quanto ao morto, dentro de um cenário brasileiro que se torna cada vez mais urbano e secularizado.(AU)

O objetivo geral desta dissertação é interpretar o corpo enquanto instância semântica no poema O Casamento do Céu e do Inferno (1790), do poeta inglês William Blake. Sustenta-se que uma semântica profunda de TMHH instaura uma forma ativa, integrada e franca de viver. Investigaremos a concepção de corpo presente do poema a fim de validar a hipótese de que é possível ter a vida transformada pela leitura de um texto altamente poético. Essa transformação, em última instância, é uma consequência da apropriação do texto pelo leitor. Tal apropriação se dá não só pela via mental, mas de fato pela incorporação do texto literário. O trabalho será realizado com base na hermenêutica de Paul Ricoeur, especialmente na dialética da conjectura e da validação. Já o livro de artista, ramo da arte conceitual do qual Blake é visto como um dos precursores, será apresentado enquanto performance e demonstração dos sentidos de corporeidade vislumbrados pela presente interpretação do poema. Em termos de embodiment, o papel da gravura em metal do processo criativo completo de Blake abre-nos possibilidades para um amplo horizonte de metáforas relacionadas às especificidades dessa técnica quando em articulação com o poema. / The general objective of this dissertation is to interpret the body as a semantic instance in the poem The Marriage of Heaven and Hell (1790), from English poet William Blake. It holds that the depth semantics of TMHH establishes an active, integrated, and franc way of living. We will investigate the conception of a present ‘body’ of the poem to validate the hypothesis that it is possible to have lives transformed by the reading of a highly poetic text. This transformation is ultimately a consequence of the appropriation of the text by the reader. Such appropriation is not only mental, but it takes place in the incorporation, or embodiment, of the literary text. The work will be based on Paul Ricoeur’s hermeneutics, especially the dialectics of guess and validation. The artist’s book, a field of conceptual art of which Blake is seen as precursor, will be presented as performance and demonstration of the senses of corporeality foreseen in this interpretation of the poem. In terms of embodiment, the role of engraving in Blake’s complete creative process opens to a wild horizon of metaphors concerning the specificities of this art in relation to the poem.

Made available in DSpace on 2013-08-07T18:47:13Z (GMT). No. of bitstreams: 3 000408665-Texto+Completo+Parte+A-0.pdf: 12602194 bytes, checksum: c4531e120dcc139b72d6df53cd955676 (MD5) 000408665-Texto+Completo+Parte+B-1.pdf: 13185124 bytes, checksum: c04e2676f6c1319ef1148630aef2297f (MD5) 000408665-Texto+Completo+Parte+C-2.pdf: 7355739 bytes, checksum: b32b864b8d394a150ad347c66c1ee3ac (MD5) Previous issue date: 2008 / The following dissertation analyses index sequences that reffers to Dante’s work, beginning with the cinematographic translation of the poem “Divina Commedia” called “Our Song”, by J-L Godard. On the path between these two works, the visual universe of “Hell” had several translations based on the imaginary of the time they were produced. Each work has innumerable pieces of the ones preceded; in a phenomenon Cañizal calls Abyss Perspective. In order to study the image trajectory, we used the concept of imaginary discussed by authors such as Maffesoli, Durand, Machado da Silva and the concept of Collateral Experience discussed by Peirce. / Este trabalho analisa uma sucessão de índices que remetem à obra de Dante, tendo como elemento desencadeador uma tradução cinematográfica do poema “Divina Comédia”, chamada “Nossa Música”, feita pelo cineasta J-L Godard. No trajeto entre as duas obras, o universo visual do “Inferno” teve incontáveis traduções do imaginário da época em que foram produzidas. Cada obra contém fragmentos das que as antecederam, fenômeno a que Cañizal chama de Perspectiva em Abismo. Para estudar o fenômeno aplicado à trajetória das imagens, usou-se concepções de imaginário de autores como Maffesoli, Durand e Machado da Silva e da Experiência Colateral de Peirce.

O objetivo geral desta dissertação é interpretar o corpo enquanto instância semântica no poema O Casamento do Céu e do Inferno (1790), do poeta inglês William Blake. Sustenta-se que uma semântica profunda de TMHH instaura uma forma ativa, integrada e franca de viver. Investigaremos a concepção de corpo presente do poema a fim de validar a hipótese de que é possível ter a vida transformada pela leitura de um texto altamente poético. Essa transformação, em última instância, é uma consequência da apropriação do texto pelo leitor. Tal apropriação se dá não só pela via mental, mas de fato pela incorporação do texto literário. O trabalho será realizado com base na hermenêutica de Paul Ricoeur, especialmente na dialética da conjectura e da validação. Já o livro de artista, ramo da arte conceitual do qual Blake é visto como um dos precursores, será apresentado enquanto performance e demonstração dos sentidos de corporeidade vislumbrados pela presente interpretação do poema. Em termos de embodiment, o papel da gravura em metal do processo criativo completo de Blake abre-nos possibilidades para um amplo horizonte de metáforas relacionadas às especificidades dessa técnica quando em articulação com o poema. / The general objective of this dissertation is to interpret the body as a semantic instance in the poem The Marriage of Heaven and Hell (1790), from English poet William Blake. It holds that the depth semantics of TMHH establishes an active, integrated, and franc way of living. We will investigate the conception of a present ‘body’ of the poem to validate the hypothesis that it is possible to have lives transformed by the reading of a highly poetic text. This transformation is ultimately a consequence of the appropriation of the text by the reader. Such appropriation is not only mental, but it takes place in the incorporation, or embodiment, of the literary text. The work will be based on Paul Ricoeur’s hermeneutics, especially the dialectics of guess and validation. The artist’s book, a field of conceptual art of which Blake is seen as precursor, will be presented as performance and demonstration of the senses of corporeality foreseen in this interpretation of the poem. In terms of embodiment, the role of engraving in Blake’s complete creative process opens to a wild horizon of metaphors concerning the specificities of this art in relation to the poem.

This diploma thesis is focused on presenting selected artwork with the theme of Hell, which were made in 15. and 16. century. The focus will be on placing this artworks into whole artworks of selected painters. Also to compare it between each other and try to prove how was the tradition of this theme affected by political situation, customer and how was it affected by literature.

I detta arbete analyseras det omfattande pianoverket ”Dantesonaten” komponerat av Franz Liszt i syfte om att ta reda på vilka musikaliska och tekniska element han utnyttjat för att uttrycka djävulen, helvetet och andra diaboliska företeelser i sin musik. Därmed kommer en djupgående analys av eposet Den gudomliga komedin skrivet av Dante Alighieri genomförasdå Liszt baserat sin komposition på detta verk. Liszts intresse för Den gudomliga komedin och Dante som poet belyses samt varför han valt att basera sin sonat på detta ämne. Resultatet tyder på att Liszt använt dissonanta intervall som tritonus, dimackord, heltonsskalor, kromatik och tremoloteknik m.m. för att allt i kombination bilda en tydlig representation av det som kan kopplas med det diaboliska. Största delen av resultatet består av egna tolkningar men även andras interpretationer hämtade från olika litterära källor och online-resurser. Det var svårt att finna konkreta tecken på vad kompositörens egna återspeglingar i musiken må ha varit. Däremot kan detta arbete ändå vara en bra utgångspunkt för en pianist som planerar att spela verket och vill få idéer om hur det diaboliska materialet och andra teman ur ”Dantesonaten” kan tolkas. / In this study, the extensive piano piece "The Dante Sonata" composed by Franz Liszt is analyzed in order to find out what musical and technical elements he has used to express the devil, hell and other diabolical phenomena in his music. Thus, an in-depth analysis of the narrative poem The Divine Comedy written by Dante Alighieri will be made, as Liszt bases his composition on this work. The study investigates Liszt's interest in The Divine Comedyand Dante as a poet and why he chose to base his sonata on this subject. The results indicate that Liszt used dissonant intervals such as tritones, diminished chords, whole-tone scales, chromatic passages and tremolo technique, etc. to all in combination form a clear representation of the diabolical. Most of the results consist of own interpretations but also other renderings taken from various literary sources and online-resources. It was difficult to find concrete signs of what the composer's own reflections in the music may have been. However, this work can still be a good starting point for a pianist who plans to study thismusic and want to get ideas on how the diabolical material and other themes from "The Dante Sonata" can be interpreted. / <p>F. Liszt - Après une Lecture du Dante (Fantasia quasi Sonata) från Années de pèlerinage II, Deuxième année: Italie, S. 161, Nr. 7, "Dantesonaten"</p>

Das schreibende Ich prägt formal wie thematisch die literarische Entwicklung der letzten Jahre. Seit der Jahrtausendwende hat die Produktion autobiographischer und autofiktionaler Literatur insbesondere auf dem skandinavischen Buchmarkt erheblich zugenommen. Obwohl (noch) kein kritischer Konsens besteht, was der Begriff Autofiktion genau bezeichnet, ist das Changieren zwischen Fakt und Fiktion im autobiographischen Schreiben zu einer der beliebtesten literarischen Strategien im zeitgenössischen Erzählen avanciert. Die literaturwissenschaftliche Forschung zur Autofiktion ist im Zuge dessen auf diesen Trend aufgesprungen und insbesondere nach der Veröffentlichung von Karl Ove Knausgårds Romanprojekt Min kamp (2009–2011) sind die literaturwissenschaftlichen Diskussionen zu Autofiktion und literarischer Selbstdarstellung in Skandinavien deutlich angestiegen. Die literaturwissenschaftlichen Beiträge kreisen im weiteren Sinne um die dichotomischen Beziehungen von Fakt vs. Fiktion, Roman vs. Autobiographie sowie um die Inszenierung der Autor*innen in der literarischen Öffentlichkeit. Dabei ist autofiktionales Schreiben als konkrete erzählerische Praxis betrachtet in den Hintergrund gerückt, weshalb in dieser Arbeit der Versuch gemacht wird, die Fragen nach den literarischen Verfahren innerhalb dieser Texte in den Vordergrund zu stellen. Mit Ausgangspunkt in Texten von August Strindberg, Maja Lundgren, Karl Ove Knausgaard und Björn Rasmussen wird in dieser Arbeit Spezifika einer autofiktionalen Erzählpraxis herausgearbeitet, in welcher die Autorin oder der Autor in erster Linie einen narrativen Autoritätsanspruch über ihren bzw. seinen autobiographischen Text erhebt und hierdurch in der Bestrebung, die autobiographische Wirklichkeit zu schreiben, die Grenze zwischen Wirklichkeit und Literatur und somit zwischen Leben und Text transzendiert / Since the turn of the Millennium there has been a remarkable increase in the production of autobiographical and autofictional literature in Scandinavia. While there is (still) no critical consensus to what the term autofiction precisely designates, the oscillation between fact and fiction in autobiographical writings has emerged as one of the most favoured literary strategies when it comes to negotiating, (re)-constructing, and staging identity and individuality. The academic discussions about autofiction and autofictional writing in Scandinavia are mostly concerned with the opposed relations of fact/fiction, true/false, and novel/autobiography or with the mediatised performativity of the author in the public sphere. In this respect, the specific narrative practices of autofictional writing have taken a back seat in the academic exploration of autofiction. In this thesis it is examined how autofictional writing in selected novels by August Strindberg, Maja Lundgren, Karl Ove Knausgaard and Björn Rasmussen is being set forth within the narration of the text, a thus far unexplored research field. The analysis of the position of the author in his or her text enables us to see that the interplay of fact and fiction in the autobiographical text is predominantly conveyed by narrative strategies. The narrative presence of the author in the text entails specific self-reflexive practices, which can be identified through an increased use of narrative transgressions of the extradiegetic and diegetic discourses that allow the actual author of the text to slip into his narration. The narrative roaming between the reality of the author and the narration that he is producing is used as a means of taking over the authority of the individual life story and to write autobiographical on own subjective and aesthetic terms.

<p>Inferno constitutes a turning point in Strindberg's literary production in that scriptural quotations appear more frequently and a new style emerges. This thesis presents the characteristics of the scriptural quotations appearing in Inferno (1897) and Jacob Wrestles (a fragment following Légendes, written in French and in Swedish in 1898). Comparative, discourse, textual and intertextual approaches are used to define the place and role of scriptural quotations in this literary corpus.</p><p>From a historical point of view, both novels are part of the religious history of late 19th century France, where religion played a more important role than during the scientific, rationalist era characterizing the preceding decades. Strindberg adopts a new style corresponding to the spirit of his time. The art of "quoting the Bible at random" is a rhapsodic style, which appears mainly in Strindberg’s correspondence, in his Occult Diary (writings contemporary with Inferno) and in the work of some French 19th century writers. This style originates, above all, in the occult tradition, but it is also a means of imitating the Bible and identifying with a prophetic figure.</p><p>The research discussed in this dissertation has made it possible to determine, for the first time, what Bible translations are used in the two novels by Strindberg (translations by Ostervald and Martin / Roques). Five different types of rewritings of quotations were found: omissions, cutting of verses, substitutions, typographical changes and inversions. These variations were aimed at harmonising the Biblical text and the Strindbergian text, while removing contextual and theological elements that bothered the writer. The discourse analysis has concentrated on the quotations viewed as reported speech, distinguishing different ways of introducing Biblical verses in the novel. It was found that the narrator's subjectivity is present in the comments leading up to the quotations. The polyphonic character of some quotations has stressed the importance of identification play between the narrator and certain quotations characters such as Christ, Job and the psalmist.</p><p>The intertextual analysis has revealed a large number of similarities in the scriptural quotations in the literary production of Strindberg, Swedenborg and French 19th century literature. It is shown that Inferno contains various quotations that appear in Occult Diary and in other writers’ works, such as those of Swedenborg, Péladan, Zola, Huysmans and Chateaubriand. Jacob Wrestles, on the other hand, does not include as many intertextual elements but instead reassembles many scriptural quotations that were underlined in the Bible translation used for this novel: La Sainte Bible, Ostervald's translation from 1890, which can be found in Blå Tornet (The Strindberg Museum in Stockholm). Strindberg is consequently recycling Biblical material when he writes Inferno, while resorting to the French Bible of Ostervald from 1890 to write Jacob Wrestles.</p><p>The quotations strewn in Inferno constitute a crescendo and reveal the narrator’s unsuccessful attempt at conversion, at the same time forming the structure of a complaint psalm in which the narrator cries out his suffering and awaits liberation. In the French text of Jacob Wrestles, the writer offers a package of scriptural quotations in order to identify the narrator as "a religious man", imploring God's mercy like Moses and Job. In the Swedish text of Jacob Wrestles, a new perspective is introduced as a result of the change in language, the change from Old to New Testament, the new spiritual disposition of the narrator and the sudden intrusion of the writer in the narrator’s space. The role of scriptural quotations in the entire fragment of Jacob Wrestles is a true linguistic, thematic and theological revolution, which accounts for the narrator's extraordinary religious evolution. The misery of the narrator in Inferno allows a ray of Christian hope, which will persist in Strindbergs’s literary production post-Inferno.</p>

Inferno constitutes a turning point in Strindberg's literary production in that scriptural quotations appear more frequently and a new style emerges. This thesis presents the characteristics of the scriptural quotations appearing in Inferno (1897) and Jacob Wrestles (a fragment following Légendes, written in French and in Swedish in 1898). Comparative, discourse, textual and intertextual approaches are used to define the place and role of scriptural quotations in this literary corpus. From a historical point of view, both novels are part of the religious history of late 19th century France, where religion played a more important role than during the scientific, rationalist era characterizing the preceding decades. Strindberg adopts a new style corresponding to the spirit of his time. The art of "quoting the Bible at random" is a rhapsodic style, which appears mainly in Strindberg’s correspondence, in his Occult Diary (writings contemporary with Inferno) and in the work of some French 19th century writers. This style originates, above all, in the occult tradition, but it is also a means of imitating the Bible and identifying with a prophetic figure. The research discussed in this dissertation has made it possible to determine, for the first time, what Bible translations are used in the two novels by Strindberg (translations by Ostervald and Martin / Roques). Five different types of rewritings of quotations were found: omissions, cutting of verses, substitutions, typographical changes and inversions. These variations were aimed at harmonising the Biblical text and the Strindbergian text, while removing contextual and theological elements that bothered the writer. The discourse analysis has concentrated on the quotations viewed as reported speech, distinguishing different ways of introducing Biblical verses in the novel. It was found that the narrator's subjectivity is present in the comments leading up to the quotations. The polyphonic character of some quotations has stressed the importance of identification play between the narrator and certain quotations characters such as Christ, Job and the psalmist. The intertextual analysis has revealed a large number of similarities in the scriptural quotations in the literary production of Strindberg, Swedenborg and French 19th century literature. It is shown that Inferno contains various quotations that appear in Occult Diary and in other writers’ works, such as those of Swedenborg, Péladan, Zola, Huysmans and Chateaubriand. Jacob Wrestles, on the other hand, does not include as many intertextual elements but instead reassembles many scriptural quotations that were underlined in the Bible translation used for this novel: La Sainte Bible, Ostervald's translation from 1890, which can be found in Blå Tornet (The Strindberg Museum in Stockholm). Strindberg is consequently recycling Biblical material when he writes Inferno, while resorting to the French Bible of Ostervald from 1890 to write Jacob Wrestles. The quotations strewn in Inferno constitute a crescendo and reveal the narrator’s unsuccessful attempt at conversion, at the same time forming the structure of a complaint psalm in which the narrator cries out his suffering and awaits liberation. In the French text of Jacob Wrestles, the writer offers a package of scriptural quotations in order to identify the narrator as "a religious man", imploring God's mercy like Moses and Job. In the Swedish text of Jacob Wrestles, a new perspective is introduced as a result of the change in language, the change from Old to New Testament, the new spiritual disposition of the narrator and the sudden intrusion of the writer in the narrator’s space. The role of scriptural quotations in the entire fragment of Jacob Wrestles is a true linguistic, thematic and theological revolution, which accounts for the narrator's extraordinary religious evolution. The misery of the narrator in Inferno allows a ray of Christian hope, which will persist in Strindbergs’s literary production post-Inferno.

A concept of underworld runs through many cultures. These realms of spirits and the dead generally share several key characteristics, despite their varied and separate traditions. The commonalities among these different mythological places make it possible to generalize certain characteristics as chthonic for descriptive and analytical purposes. The underworld has appeared widely in video games throughout their history. I argue that the remarkable prevalence reflects a formal relationship between the underworld and video games; specific elements in mythic underworlds comprise a chthonic poetics that resonates with video game worlds and affordances. Video games uniquely support the spatial, thematic, and narrative elements that characterize underworlds and the philosophical questions they engage. Embodiment binds these elements together; they are unintelligible without this core perspective. The body sits at the axis of experience in mythic underworlds like the one described by Dante in the Divine Comedy and in game worlds like the one in World of Warcraft. It provides the medium through which we can experience these simulations as worlds rather than mere information structures. Other formal elements give context and direction to that embodied experience, and exploring how these interact with embodiment can expand our understanding of chthonic embodiment and the experience of space in virtual worlds. Three primary forces acting on the agency, subjectivity and control of the body structure that experience, which in turn reflects the ways of being that emerge from chthonic contexts. By incorporating these forces into their gameplay and narrative structure, games provide more direct access to the mythic power associated with the underworld than previous media forms.