Nos proponemos demostrar que la experiencia del tedio (ennui, spleen) en la obra de Samuel Beckett, bajo una forma que identificamos como el spleen difícilmente conjurable, fragiliza gravemente la vieja idea de la ―melancolía poética‖, una de las ideas estéticas más importantes para entender el proceso de auto-comprensión emocional del genio artístico y literario moderno. Ello es así no sólo porque el escritor irlandés reelabora esporádica y negativamente las figuras y tipos más característicos de su imaginario tradicional, sino sobre todo porque la mayor negatividad que exhibe ese malestar temporal en su obra se transformaría en la fuente de una escritura paradójica, en la que persistencia en la escritura es indisociable de un sentimiento de aguda insuficiencia del lenguaje, la pérdida de evidencia de los materiales artísticos y la impotencia de la subjetividad creadora para elaborar o sublimar la tristeza que la moviliza. Proponemos reconocer en esto una ―melancolía poética‖ de signo nuevo y una formación particularmente negativa de la siempre frágil coyuntura entre la inspiración y el extravío, es decir, entre los aspectos positivos o productivos de la melancolía y sus aspectos negativos o improductivos

This dissertation demonstrates how the Weltanschauung found in Álvaro Mutis´s oeuvre is profoundly influenced by a late romantic conscience found in the Latin American posvanguardia generation (1920 – 1940). Melancholy –as late modern affective condition- and fading of the subject –as narrative and aesthetic imaginary- are two central figures in his fictional universe. As a consequence of this, some of the heroes and topics in Mutis’s oeuvre are in dialogue with the main topics of the first literary movement in Hispanic America, Modernism. Some of them are: a religious ambiance in their prose, hedonism, cosmopolitanism, decadentism, Latin American landscape as entropy and a fractured self. There is a narrative logic in the literary corpus analyzed –which one can extend to Mutis’ s oeuvre. The hero, before starting his adventure, begins a psychological phenomenology called “fading of the subject”, which is a symbolic process that affects not only his stability as a hero but also the enterprise to which he is committed; all this thanks to his “melancholic condition”. This emotional process begins by revealing poetic images of internal destruction, amalgamation and death, which the hero transfers to the external world. In some of the texts analyzed this process concludes by producing death and devastation (El Húsar, La muerte del estratega), in others there is an urgent need to a symbolic resignification (Amirbar) that allows the hero to survive and start a new adventure. This “spiritual condition” is something Maqroll - Mutis’ main character- knows well when someone asks him about his precarious physical condition, “The tropical fevers...I have them already!” (Amirbar 491)

This dissertation demonstrates how the Weltanschauung found in Álvaro Mutis´s oeuvre is profoundly influenced by a late romantic conscience found in the Latin American posvanguardia generation (1920 – 1940). Melancholy –as late modern affective condition- and fading of the subject –as narrative and aesthetic imaginary- are two central figures in his fictional universe. As a consequence of this, some of the heroes and topics in Mutis’s oeuvre are in dialogue with the main topics of the first literary movement in Hispanic America, Modernism. Some of them are: a religious ambiance in their prose, hedonism, cosmopolitanism, decadentism, Latin American landscape as entropy and a fractured self. There is a narrative logic in the literary corpus analyzed –which one can extend to Mutis’ s oeuvre. The hero, before starting his adventure, begins a psychological phenomenology called “fading of the subject”, which is a symbolic process that affects not only his stability as a hero but also the enterprise to which he is committed; all this thanks to his “melancholic condition”. This emotional process begins by revealing poetic images of internal destruction, amalgamation and death, which the hero transfers to the external world. In some of the texts analyzed this process concludes by producing death and devastation (El Húsar, La muerte del estratega), in others there is an urgent need to a symbolic resignification (Amirbar) that allows the hero to survive and start a new adventure. This “spiritual condition” is something Maqroll - Mutis’ main character- knows well when someone asks him about his precarious physical condition, “The tropical fevers...I have them already!” (Amirbar 491)

This dissertation demonstrates how the Weltanschauung found in Álvaro Mutis´s oeuvre is profoundly influenced by a late romantic conscience found in the Latin American posvanguardia generation (1920 – 1940). Melancholy –as late modern affective condition- and fading of the subject –as narrative and aesthetic imaginary- are two central figures in his fictional universe. As a consequence of this, some of the heroes and topics in Mutis’s oeuvre are in dialogue with the main topics of the first literary movement in Hispanic America, Modernism. Some of them are: a religious ambiance in their prose, hedonism, cosmopolitanism, decadentism, Latin American landscape as entropy and a fractured self. There is a narrative logic in the literary corpus analyzed –which one can extend to Mutis’ s oeuvre. The hero, before starting his adventure, begins a psychological phenomenology called “fading of the subject”, which is a symbolic process that affects not only his stability as a hero but also the enterprise to which he is committed; all this thanks to his “melancholic condition”. This emotional process begins by revealing poetic images of internal destruction, amalgamation and death, which the hero transfers to the external world. In some of the texts analyzed this process concludes by producing death and devastation (El Húsar, La muerte del estratega), in others there is an urgent need to a symbolic resignification (Amirbar) that allows the hero to survive and start a new adventure. This “spiritual condition” is something Maqroll - Mutis’ main character- knows well when someone asks him about his precarious physical condition, “The tropical fevers...I have them already!” (Amirbar 491)

The concept of colonial schadenfreude is proposed as a lens to understand the positively gleeful coverage of Russian defeats during the Russo-Japanese War (1904-1905) as it appeared in two key periodical publications in the Philippines and Indonesia, El Renacimiento/Muling Pagsilang and Bintang Hindia. This affective state differs from the more traditional, individual manifestation thereof inasmuch as it emerges from the colonial condition itself. The chronic threats to the self-image of the colonized drive them to feel pleasure at the misfortune of a group that may be identified with their own colonizers, thus triggering schadenfreude. But unlike the undesirability of conventional schadenfreude due to its perceived maliciousness, colonial schadenfreude is a liberating affect, as it fosters the imagining of a future free from the colonial condition. / Se propone el concepto de schadenfreude colonial para comprender la jubilosa cobertura de las derrotas rusas ocurridas en el transcurso de la guerra ruso-japonesa (1904-1905) tal como aparece en dos publicaciones periódicas clave en Filipinas e Indonesia, El Renacimiento/Muling Pagsilang y Bintang Hindia. Este estado afectivo difiere de su manifestación más tradicional e individual en cuanto a que emerge de la condición colonial misma. Las amenazas crónicas a la autoimagen del colonizado lo lleva a sentir placer ante la desgracia de un grupo que puede ser identificado con sus colonizadores, lo cual lleva a la schadenfreude. Pero a diferencia de lo indeseable que resulta la schadenfreude colonial debido a la malicia con que se le asocia, la schadenfreude colonial es un estado afectivo liberador, ya que ayuda a imaginar un futuro libre de la condición colonial. / Tesis

La ideología masculina ha implantado la creencia, entre otras, de que los actos de violencia son sólo físicos, negando la posibilidad de reconocer en la dominación simbólica una forma de agresión perfeccionada, permanente, silenciosa y duradera. La imposición de cánones, tanto en la forma, como en el contenido, por parte de las figuras autorales masculinas, deben ser leídas, por lo tanto, como estrategias de censura. En este sentido, puede decirse que la obra de Thénon ha sido negada en múltiples aspectos: por ser una escritura de mujeres; por exigir para su lectura un diálogo intersubjetivo y no la sumisión al canon imperante; porque sus tópicos y formas denuncian la violencia simbólica perpetrada por el hombre. Dado este contexto, el corpus poético de Susana Thénon requiere para su estudio una aproximación de género que se pregunte por las formas de acción represiva del poder y las formas de resistencia que una voz poética puede ejercer. Esta tesis es, en este sentido, un acto contestatario, pues pretende contravenir el mandato masculino que acalla lo otro.

This dissertation demonstrates how the Weltanschauung found in Álvaro Mutis´s oeuvre is profoundly influenced by a late romantic conscience found in the Latin American posvanguardia generation (1920 – 1940). Melancholy –as late modern affective condition- and fading of the subject –as narrative and aesthetic imaginary- are two central figures in his fictional universe. As a consequence of this, some of the heroes and topics in Mutis’s oeuvre are in dialogue with the main topics of the first literary movement in Hispanic America, Modernism. Some of them are: a religious ambiance in their prose, hedonism, cosmopolitanism, decadentism, Latin American landscape as entropy and a fractured self. There is a narrative logic in the literary corpus analyzed –which one can extend to Mutis’ s oeuvre. The hero, before starting his adventure, begins a psychological phenomenology called “fading of the subject”, which is a symbolic process that affects not only his stability as a hero but also the enterprise to which he is committed; all this thanks to his “melancholic condition”. This emotional process begins by revealing poetic images of internal destruction, amalgamation and death, which the hero transfers to the external world. In some of the texts analyzed this process concludes by producing death and devastation (El Húsar, La muerte del estratega), in others there is an urgent need to a symbolic resignification (Amirbar) that allows the hero to survive and start a new adventure. This “spiritual condition” is something Maqroll - Mutis’ main character- knows well when someone asks him about his precarious physical condition, “The tropical fevers...I have them already!” (Amirbar 491)

Tesis

The concept of colonial schadenfreude is proposed as a lens to understand the positively gleeful coverage of Russian defeats during the Russo-Japanese War (1904-1905) as it appeared in two key periodical publications in the Philippines and Indonesia, El Renacimiento/Muling Pagsilang and Bintang Hindia. This affective state differs from the more traditional, individual manifestation thereof inasmuch as it emerges from the colonial condition itself. The chronic threats to the self-image of the colonized drive them to feel pleasure at the misfortune of a group that may be identified with their own colonizers, thus triggering schadenfreude. But unlike the undesirability of conventional schadenfreude due to its perceived maliciousness, colonial schadenfreude is a liberating affect, as it fosters the imagining of a future free from the colonial condition. / Se propone el concepto de schadenfreude colonial para comprender la jubilosa cobertura de las derrotas rusas ocurridas en el transcurso de la guerra ruso-japonesa (1904-1905) tal como aparece en dos publicaciones periódicas clave en Filipinas e Indonesia, El Renacimiento/Muling Pagsilang y Bintang Hindia. Este estado afectivo difiere de su manifestación más tradicional e individual en cuanto a que emerge de la condición colonial misma. Las amenazas crónicas a la autoimagen del colonizado lo lleva a sentir placer ante la desgracia de un grupo que puede ser identificado con sus colonizadores, lo cual lleva a la schadenfreude. Pero a diferencia de lo indeseable que resulta la schadenfreude colonial debido a la malicia con que se le asocia, la schadenfreude colonial es un estado afectivo liberador, ya que ayuda a imaginar un futuro libre de la condición colonial.

¿Cómo afrontar hoy la historia del cine? Ésta es la pregunta a la que intenta responder el presente trabajo, nacido de la necesidad de contarla otra vez, así como de renovar los puntos de vista desde los que se cuenta. En lugar de "historia", se propone narrar un "relato", pues se trata de un texto urdido y contado por alguien, como siempre sucede. ¿Desde dónde narrar hoy ese relato del cine? Desde la indagación en los conceptos de "historia" y de "melancolía", que ayudarán a sentar las bases adecuadas para descubrir el funcionamiento de esa narración desde mediados de los años cincuenta, es decir, desde que un cierto cine -sobre todo el cine americano se hace conciencia en determinados ambientes -la cinefilia que nace en Francia en ese momento y empieza a contar por sí mismo. ¿Y cómo descubrir el modo operativo de ese relato? Rebuscando en las películas para encontrar los lazos que las unen, las tendencias que forman, las redes que construyen y que llegan hasta el presente, cuando parece haberse llegado a un punto límite. Proporcionar herramientas y ponerlas a trabajar, a modo de ejemplo para volver a pensar eso que llamamos "historia del cine". / How to made now film history? This is the question that this work want to answer, from the necessity of to explain again this history and its perspectives. Instead "history", we propose to make a "story", because all this it's about a text that somebody elaborates and explains, as always occurs. From where make today this "film story"? Of course, from the investigation on concepts of "history" and "melancholy", that fix the suitable base for the discovery of the operation modes of this story from mid-fifties of twenty century, when a certain cinema -american cinema, above all introduce its conscience in some environments -the french cinephilia of that moment, mainly and starts to tell things by himself. And in which way to find the modus operandi of this story? Searching in films and discovering the links that unites it, the trends that forms, the nets that builds and comes to the present, when it seems to exists a kind of limit. To give tools and to put it to work, like in a model, in order to re-think that what we call "film history".