The relationship between music and poetry dramatically changed in France during the nineteenth century.  Music took a prominent place in artistic life, and certain figures of the era argued for its superiority over poetry.  Richard Wagner convinced many artists of the time of the need to subsume poetry into music for the sake of creating a Gesamtkunstwerk, or a total work of art.  The result of this dialogue can best be examined by studying the relationship between the composer Claude Debussy and the poet Stéphane Mallarmé.  In response to the challenge issued by Wagner, Mallarmé argued strongly for the place of poetry.  Though he argued against Wagnerism specifically, Mallarmé admired the expressive capabilities of music, which is a constant presence in his poetry.  Debussy found his greatest source of inspiration from the poets of Mallarmé's generation.  Rather than following the example of Wagner and other Romantic-era composers, Debussy saw poets as the avant-garde, and sought to capture their poetry in his music.   Both of these figures, inspired by the relationship between music and poetry, produced very forward-thinking works, and serve as transitional figures for their respective arts.  Each using techniques inspired by the other\'s art, Debussy and Mallarmé both make use of non-traditional forms, a sense of movement, and a profound use of silence in order to best express the Ideal. / Master of Arts

Comme l’a montré récemment Peter Sloterdijk, l’avènement du système médiatique remet profondément en cause le modèle humaniste du livre comme lettre créatrice d’amitié. Les citoyens ne s’identifient plus à des valeurs communes grâce à des lectures canoniques. C’est pourquoi, à la fin du XIXe siècle déjà, les hommes de lettres vont chercher des modalités nouvelles de réduire la distance qui les sépare du public. Cette thèse examine et compare quatre journaux ou revues artistiques différentes – L’Hydropathe, Le Chat Noir, La Plume et Le Mur – dont les créateurs organisent des soirées littéraires publiques ou des spectacles de projection – théâtre d’ombres – dans des lieux qu’ils aménagent dans ce but : des cafés, des petites salles intimes du Quartier Latin, des cabarets à Montmartre. Les étudiants nomades se fixent et à cela va correspondre un investissement progressif aussi bien de l’espace théâtral que de l’espace textuel. On sera pourtant étonné de découvrir des préoccupations similaires, chez un auteur retiré, qui ne prenait pas volontiers la parole en public. Stéphane Mallarmé est un écrivain, comme dit Jacques Rancière, « infiniment attentif à son temps ». On remarquera ainsi que Mallarmé et les avant-gardes étudiées créent des spectacles démocratiques qui s’efforcent de rendre compte des contradictions irréductibles du monde moderne. On imaginera avec un certain plaisir, certes indissociable de l’humour, de la fête et du carnaval, les communautés auxquelles les mises en scène de l’écriture fragmentaire et du support artistique nous invitent visiblement à rêver. / As Peter Sloterdijk writes, the development of mass media such as lowcost popular newspapers challenges radically the humanist conception of the book as letter generating friendship. Citizens of the newborn republic can no longer share the same values thanks to canonical, national, or universal readings. At the end of the 19th century, for that reason, journalists and writers attempt to create new opportunities which allow them to abolish the distance and meet their public. This dissertation examines and compares four different artistic journals – L’Hydropathe, Le Chat Noir, La Plume et Le Mur – whose creators organize literary gatherings or shadow theater shows in different venues designed for this purpose : cafés, small auditoriums in the Latin Quarter, and cabarets in Montmartre. Nomad students « settle down », create new texts, and decorate the walls, and this work becomes a very important part of their identity. However, one will be surprised to discover similar concerns in the work of a solitary writer, who did not particularly like to speak in public. Stéphane Mallarmé is indeed a writer, as Jacques Rancière says, « infinitely aware of his time ». We shall see that both Mallarmé and the avant-gardes studied in this dissertation produce democratic performances which atttempt to transpose the irreducible contradictions of modern times into exemplary figures. In a joyful, carnivalesque way mostly, the staging of fragmentary writing and of artistic frames invites us visibly to imagine communities.

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Avec Charles Baudelaire, nous situons le texte poétique comme un lieu où se cristallise la mémoire collective puisqu’il a largement défini la relation de la postérité au souvenir, à la modernité et même à la ville. Dans la mémoire urbaine que nous héritons de son texte, Paris est ainsi transformé en un lieu de mémoire fictif, habité par des personnages de flâneurs. Ceux-ci, devenus à présent archétypaux, incarnent le spleen et décortiquent la société. En introduisant notre second poète, Stéphane Mallarmé, nous approchons le texte poétique comme le lieu où l’anxiété d’influence est dépassée, et où le disciple doit se libérer de la mémoire paralysante de son maître en démantelant la mémoire collective à laquelle il était sujet. Il laisse place à de nouvelles constructions du langage qui produit une mémoire individuelle différente. La mémoire est donc subvertie et constamment déplacée grâce à deux éléments majeurs qui définissent la poésie de Mallarmé : l’inachèvement et la fragmentation. / With Charles Baudelaire, we locate the poetic text as a place where collective memory is crystallized, as he largely defined the relationship of posterity to remembering, modernity, and even to the city. In the urban memory that we inherit from his text, Paris itself is at stake and becomes transformed into a fictional memory place, populated by now archetypal spleen-filled characters and melancholy flâneurs heading toward artificial paradises. In introducing our second poet, Stéphane Mallarmé, we approach the poetic text as the location where the anxiety of influence is worked through, where the disciple must liberate himself from the paralyzing memory of his master by dismantling the collective memory to which he had been subject. The latter now gives way to new constructions of language that bring about a different individual memory. Memory is therefore subverted and constantly displaced thanks to two major elements that define Mallarméen poetry: incompleteness and fragmentation.

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This dissertation, focusing on the Vers de circonstance, takes issue with traditional views on Stéphane Mallarmé's aesthetics and his positioning on the relation of art to society. Whereas Mallarmé has often been branded as an ivory-tower poet, invested solely in abstract ideals and removed from the masses, my research demonstrates his interest in concrete essences and the small events of the everyday. As such, the Vers de circonstance offer an exemplary entry point to understanding these poetic preoccupations as the poems of this collection are both characterized by their materiality and their celebration of ordinary festivities. Indeed, most of the poems either accompany or are directly written on objects that were offered as gifts on such occasions as birthdays, anniversaries or seasonal holidays. The omnipresence of objects and dates that can be referred back to real events displays Mallarmé's on-going questioning on the relation of art to reality. As I show, some of these interrogations rejoin the aesthetic preoccupations of the major artistic currents of the time, such as Impressionism in France and the Decorative Arts in England. These movements were defining new norms for the representation of reality in reaction to the changes of nineteenth century society. But as the genetic study of the Vers de circonstance reveals, along with the contextual framing and analysis of his other works, the occasional and the concept of the real play a fundamental role in his poetics at large. On the one hand, the aesthetic concept of the real allows him to draw the attention of his readers to the tension between the concreteness of reality with its elusiveness and ephemerality. On the other hand, the occasional is a way for Mallarmé to humanize the otherwise anonymous and impersonal quality of print. In an epoch when reality became mechanically reproducible and the distance between an author and its readers became increasingly distant and diffuse, the questions posed by Mallarmé on the relation of art to real objects, people and events were fundamental. As I conclude, therefore, the use of widely accessible quotidian objects, the mise en abyme of the visuality of writing, and Mallarmé's programmatic note to the reader to emulate his poetic project, all combine to validate his postulation of a new poetic art turned towards the everyday and his contemporaries.

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Submitted by Thaís de Souza Almeida null (thaisalmeida_unesp@yahoo.com.br) on 2017-07-13T04:17:28Z No. of bitstreams: 1 Dissertação - Thais de Souza Almeida.pdf: 1574627 bytes, checksum: 40886a2966bfc7063f0acaa5646cc8a2 (MD5) / Approved for entry into archive by Monique Sasaki (sayumi_sasaki@hotmail.com) on 2017-07-14T17:51:52Z (GMT) No. of bitstreams: 1 almeida_ts_me_arafcl.pdf: 1574627 bytes, checksum: 40886a2966bfc7063f0acaa5646cc8a2 (MD5) / Made available in DSpace on 2017-07-14T17:51:52Z (GMT). No. of bitstreams: 1 almeida_ts_me_arafcl.pdf: 1574627 bytes, checksum: 40886a2966bfc7063f0acaa5646cc8a2 (MD5) Previous issue date: 2017-05-29 / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / A retomada do mito bíblico de Salomé, retratado primeiramente nos evangelhos de S. Marcos e S. Mateus, fez escola no movimento simbolista francês. Salomé, que até então havia sido apresentada como mero apêndice de sua mãe, Herodíade, aparece, no final do século XIX, como a grande personificação da anima perversa, assumindo o papel que outrora pertencera a Cleópatra e Helena. O mito trata da história de Salomé, princesa da Judeia, que, sob a influência de sua mãe, realiza a dança dos sete véus para seu padrasto e, como prêmio pelo espetáculo voluptuoso, recebe a cabeça do profeta João Batista. Retratada pelos artistas de diversas vertentes da arte, essa Salomé remodelada vem representar a essência própria do movimento simbolista – a transgressão da linguagem, da temática e da atitude do poeta com relação à produção artística –, bem como a de seus poetas (e artistas) malditos, que se vêem marginalizados por uma sociedade opressora e utilitarista, e que, fazendo justiça à princesa, fazem justiça à própria classe. Assim, com a princesa-odalisca Salomé, o simbolismo afirma sua postura combativa, de luta pela libertação da poesia e da arte. Neste trabalho, pretende-se analisar e comparar as obras Salomé (1891), drama de Oscar Wilde (1854 – 1900), e Hérodiade (1864 – 1898), poema de Stéphane Mallarmé (1842 – 1898), com a finalidade de verificar se existem e quais seriam as confluências – e mesmo influências – entre as duas produções, visto que ambas foram idealizadas na mesma época e cenário – o simbolismo francês, no final do século XIX. A importância das duas obras para a arte moderna é incontestável: com Hérodiade – que, embora carregue em seu título o nome da mãe por questões sonoras, trata, na verdade, de Salomé –, vemos surgir em uma obra que transcende o episódio sanguinário da decapitação do profeta João Batista, para se debruçar sobre a imagem da princesa virginal submersa em ennui, que, em suas próprias palavras, “não quer nada de humano” e que almeja até o último e imaculado fio de seus cabelos a sua “desconcretização” enquanto ser desse mundo, na busca incessante pela Pureza. Já em Salomé, deparamo-nos com aquela que se tornou a versão “eleita” do mito, e que povoou o imaginário de diversos artistas do século XX, desde compositores até diretores cinematográficos. Em Wilde, à dança dos sete véus e à decapitação do profeta, segue-se uma dose fatal de loucura, que conduz a princesa a uma morte sanguinária. O fio condutor de ambas as produções parece culminar naquilo que Balakian (2000, p. 65) classificou como “narcisismo obsessivo, não-recompensador, porque não tem saída” ao tratar da obra mallarmeana: em Hérodiade, a autocontemplação leva a princesa à solidão, ao ennui e ao desejo de evasão do mundo; em Wilde, a autocontemplação conduz ao caminho da loucura e, em seguida, da morte. Em ambas, portanto, e cada uma a seu modo, o leitor se depara com a estéril (auto)contemplação. Seja por meio da Salomé wildeana - sanguinária, apaixonada, delirante - ou mallarmeana – pura, virginal, ennuyée – essas duas representações da princesa-odalisca se debruçaram fatalmente sobre a estéril contemplação – contemplação vã de sua própria beleza ou da beleza do outro – e, de maneira magnânima, unem-se ao sem-número de obras dedicadas à musa absoluta, topus do fin-de-siècle. / The resumption of the biblical myth of Salome, first portrayed in the Gospels of St. Mark and St. Matthew, became a school in the French symbolist movement. Salome, who has been presented as a mere appendage of his mother, Herodias, appears, at the end of the nineteenth century, as a great personification of perverse anima, assuming the role that once belonged to Cleopatra and Helen. The myth deals with the story of Salome, Princess of Judea, who, under the influence of her mother, performs a dance of the seven veils for her stepfather, and, as a reward for the voluptuous spectacle, receives the head of the prophet John the Baptist. Portrayed by artists of all segments of art, this remodeled Salome represents the essence of the symbolist movement itself – with the transgression of the poetic language, theme and attitude of the contemporary artistic productions – as well as his maudits poets (and artists). They are marginalized by an oppressive and utilitarian society, and that, by doing justice to the princess, they do justice to their own class. Thus, with a Princess-Odalisque Salome, symbolism affirms its combative stance, of struggle for the liberation of poetry and art. In this work, we intend to analyze and compare the works Salomé, drama in one act by Oscar Wilde, and Hérodiade, dramatic poem by Stéphane Mallarmé, in order to verify if there are and which would be the confluences – and even influences – between the two productions, whereas they were both idealized at the same period and scenario: the French symbolism, at the end of the nineteenth century. The importance of these two works for the modern art is unquestionable: with Hérodiade – who is actually Salomé, although bears his title from the mother's name on account of the sonority – we see the ontological mallarmean scheme emerging, one of the most important precursors of modern poetry, in a work that transcends the epithet of the bloody beheading of the prophet John the Baptist, to dwell on the image of the virgin princess submerged in ennui, who, in her own words, “doesn't want anything human”, and who longs until the last and unblemished thread of his hair to unconcretize herself while a human being in the pursuit of Purity. Meanwhile in Salomé, we came across the one that became the "elected" version of the myth, and that populated the imaginary of several artists of the twentieth century, from composers to cinematographic directors. In Wilde, to the dance of the seven veils and to the beheading of the prophet, follows a fatal dose of madness, leading a princess to a bloodthirsty death. The leading thread of both productions seems to culminate in that Balakian (2000, p. 65) classified as "obsessive, non-rewarding narcissism, because it has no way out", in relation to the mallarmean work: in Hérodiade, the self-contemplation leads the princess to solitude, to the boredom and the desire to evasion the world ; In Wilde, (self) contemplation leads to the way of madness and death. In both, therefore, and in each in its own way, we are faced with sterile (self) contemplation. Be it trhough Wilde's bloody, passionate, delirious Salomé, or Mallarmé's pure, virginal, ennuyée Hérodiade, these two representations of the princess fatally leaned on a barren contemplation – vain contemplation of their own beauty, or of beauty of other – and, magnanimously, join the countless works dedicated to the absolute muse, topus of the fin-de-siècle.

O objetivo deste trabalho é analisar como Foucault aborda Mallarmé no que concerne a condição da linguagem moderna. O filósofo argumenta que a linguagem moderna passa por um processo de espessamento e está adquirindo uma nova função que não é limitada à representação. O que se propõe é situar Mallarmé nesse processo linguístico examinado por Foucault, buscando identificar seu papel e relevância, assim como determinar quais foram as causas e as características centrais da espessura da linguagem no século XIX. Desse modo, a pesquisa basear-se-á principalmente na obra As Palavras e as Coisas, visto que é nesse livro que Mallarmé é mais detidamente estudado. Artigos, ensaios e entrevistas, como O Pensamento do Exterior, por exemplo, onde o autor simbolista é secundariamente discutido, serão referidos de modo a clarificar certas questões em Les mots e les choses. / The main objective of this thesis is to analyze Foucaults treatment of Mallarmés contribution to the modern condition of language. The philosopher argues that language in modernity is thickening and is acquiring a new function that is not limited to representation. Our aim is to situate Mallarmés position in this linguistic process examined by Foucault, identifying his role and relevance as well as determining what were the causes and central characteristics of languages thickness in the 19th century. Therefore, our research will rely heavily on The Order of Things, since it is here where Foucault examines Mallarmé in greater length. Articles, essays and interviews, like The Thought from the Outside for example, where the symbolist poet is indirectly discussed will be refered to in order to clarify certain issues in Les mots e les choses.