This dissertation examines how transgender feelings and gender variation emerged as a vital motivator for scientific and aesthetic explorations of human personhood and social experiences of marginality in German-speaking culture in the early twentieth century. My research illustrates how concepts of gender variation served as a generative problem for modernist practitioners of sexual science and as a creative impulse and figural resource for modernist literary and artistic innovations. The feedback between these fields allowed for novel social categories to develop in a period where designations like “transgender” or “transsexual” were not yet in use as stable public identities or diagnoses, but nevertheless circulated in response to experiences of embodied difference and social alienation. By reading for “transgender feeling” as a heuristic that unites multiple historical categories of gender and sexual variation, I argue that transgender phenomena were instrumental for the development of German modernist movements at large. Building on affect studies, trans and queer studies, and German literary and cultural studies, my project intervenes in limited contemporary understandings of transgender history and identity as a minority political and diagnostic discourse. Instead, I argue for a more expansive, “democratized” notion of transgender feeling that encompasses diverse historical forms of gender variation, some of which have disappeared or become “obsolete,” and show how narratives of gender intermediacy and incongruence are essential to modernist aesthetic practices. Chapter One examines theories of sexual intermediacy in the sexological work of Magnus Hirschfeld and Otto Weininger, who both suggested that a transgender condition underlies “normal” human sexual development. I show that trans feelings cut across Hirschfeld’s sexological categories and, in particular, his deployment of the case genre, troubling stable taxonomies of sexual affect and allowing for promising forms of coauthorship and “trans genre writing” to emerge in sexology. Chapter Two takes up Rainer Maria Rilke’s writing in The Notebooks of Malte Laurids Brigge and Das Stunden-Buch, as well as his early childhood experience, to argue that dysphoria and intermediacy are key to understanding the social alienation that Rilke expressed in his modernist work alongside personal attachments to femininity and a feminine poetic voice. Chapter Three on Else Lasker-Schüler illustrates how trans feelings, the masculine persona of Jussuf and appropriations of racial and ethnic difference significantly frame the novel Mein Herz and become enduring features of Lasker-Schüler’s literary and artistic production. I highlight how scholarly reception of Rilke and Lasker-Schüler’s work have intentionally disavowed these expressions as transgender and argue for a reassessment of trans feeling as a creative impulse in German modernism through their texts and images. My last chapter explores how modernist periodical media served as a vital tool for crafting trans intimate publics in the Weimar period and for negotiating the shared norms of gender and social participation for a novel class of gender-variant people under the category of transvestism. In my conclusion, I turn to the unfinished business of sexual and gender definition that continues to frame LGBTQ politics in Germany and abroad today, and I link contemporary questions of trans aesthetics to modernist dynamics of gender and sexual multiplicity.

This project is concerned with exploring the relationship between postconceptual dance and its state as object. As a practice-led research project it aims to do so both through the written thesis and through artistic practice, which is here presented as a series of video projects that extend representations of dance. Over five chapters I trace the permutation of the ‘object’ from choreographer to spectator, participant, editor, collector and ‘reframer’, arguing for the multiplicity of roles that choreographers, and by extension dancers, take on at the beginning of the 21st century. My interdisciplinary research draws from a variety of theoretical discourses including performance theory, visual cultures and critical theory, and is therefore both relevant to the field of dance studies and beyond the discipline. Given the practice-led nature of the project, my aim has been to expand choreographic performance practices and to increases the range of ‘objects’ that can be considered dance. Therefore, the project resides in the gaps and tensions between practice and theory, performance and documentation, language and dance, text and movement, choreography and objecthood. Throughout I argue that post-conceptual dance operates within an extended field in which dancers and choreographers are expanding the boundaries of the art form, making dance relevant to a broader artistic, cultural, political and social context.

Submitted by Cleide Dantas (cleidedantas@ufpa.br) on 2014-10-02T14:08:50Z No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_UniversalidadePoeticaRilke.pdf: 5128603 bytes, checksum: 5811ed90abc0e5d4876b75dbf219634a (MD5) / Approved for entry into archive by Ana Rosa Silva (arosa@ufpa.br) on 2014-10-07T16:38:50Z (GMT) No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_UniversalidadePoeticaRilke.pdf: 5128603 bytes, checksum: 5811ed90abc0e5d4876b75dbf219634a (MD5) / Made available in DSpace on 2014-10-07T16:38:50Z (GMT). No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_UniversalidadePoeticaRilke.pdf: 5128603 bytes, checksum: 5811ed90abc0e5d4876b75dbf219634a (MD5) Previous issue date: 2014 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação objetiva pensar os desdobramentos que as traduções da poesia de Rainer Maria Rilke alcançaram no cenário do Suplemento Literário da Folha do Norte - SL/FN e em outros periódicos das décadas de 1940 e 1950, em que foram publicadas. Consideramos que estas traduções foram um indício de intensificação da abertura universalizante das letras paraenses às novidades modernistas iniciadas na Semana de Arte Moderna de 1922. Tais traduções foram cruciais para a formação do Grupo dos Novos, composto principalmente de nomes como Benedito Nunes, Mário Faustino e Paulo Plinio Abreu, além do antropólogo alemão Peter Paul Hilbert. O suporte teórico-metodológico será a utilização dos conceitos de Weltliteratur (Literatura universal) de Goethe e Reflexionsmedium (Médium-de-reflexão) de Benjamin. Estas matrizes interligarão os campos da história, da filosofia da linguagem e da tradução para refletirmos sobre o impacto dessas traduções na Amazônia brasileira da época. Outro conceito importante nesta dissertação é o de Bildung (formação), pensado a partir da leitura de Antoine Berman quando ele o relaciona à tradução, incluindo vários fenômenos que envolvem as relações tradutórias entre culturas e línguas. Ao final, por meio da reflexão tradutológica de Haroldo de Campos, visamos observar possíveis confluências nas produções poéticas e críticas de Mário Faustino, Manuel Bandeira e Paulo Plínio Abreu, como resultante do processo relacional promovido por estas traduções. / The purpose of this Master's thesis is to identify how translations of Rilke's poetry were relevant in the scenario had been published, on magazine “Suplemento Literário da Folha do Norte” - SL/FN and others. We believe that these translations were indicative of a rise in the process of literary universalization on “Pará”, to innovations of Modern Art Week, 1922. These translations were crucial to the literary formation of “Grupo dos Novos”, which was composed by Benedito Nunes, Mário Faustino, Plinio Paulo Abreu and others in addition to the German anthropologist Peter Paul Hilbert. For this work we explore the concepts of Weltliteratur by Goethe and Reflexionsmedium by Benjamin. We also use the concept of Bildung, from the reading of Antoine Berman, which relates it to the translation. These concepts will link to history, philosophy of language and translation in order to reflect the impact of these translations in the Brazilian Amazon, at the time they were made. Through the translation theory of Haroldo de Campos, we aim to investigate possible confluences in poetic productions and criticism by Mario Faustino, Manuel Bandeira and Paulo Plínio Abreu as a result of the relationship between the work of these poets and Rilke, promoted through these translations.

This dissertation contains five chapters: 1. Introduction, 2. Basic Digital Processing Used in Summer Rain, 3. Part I Summer Rain - Dawn, 4. Part II After the Summer Rain and 5. Conclusion. Introduction contains a brief historical background of musique concrète, Electronische Musik, acousmatic music and music for instruments and tape, followed by basic descriptions of digital technique used in both parts of Summer Rain in Chapter 2. Also Chapter 2 describes software used in Summer Rain including "Kawamoto's VST," which is based on MAX/MSP, to create new sounds from the recorded samples using a Macintosh computer. In both Chapter 3 and 4, Kawamoto discusses a great deal of the pre-compositional stage of each piece including inspirational sources, especially Rainer Maria Rilke's poems and Olidon Redon's paintings, as well as her visual and sound imageries. In addition Chapter 3 she talks about sound sources, pitch, form and soundscape. Chapter 4 contains analysis on pitch in the piano part, rhythm, form and the general performance practice. Chapter 5 is a short conclusion of her aesthetics regarding Summer Rain, which is connected to literature, visual art and her Japanese cultural background.

The thesis treats the subject of how the work of Max Picard, Rainer Maria Rilke and Jan Zahradníček relate. Its unifying element is the motif of salvation, its negative and positive aspect. Picard, Rilke, and Zahradníček perceive the world overfilled with technology and become witnesses of dehumanisation of humans and the related destruction of speech. Their work mirrors this decomposition, but it alongside offers a positive counter movement, an alternative to the age of dominion of technology. A comparative analysis of the specific understanding of the two aspects of salvation also casts light on the reception of Max Picard in their work. The first part deals with the analysis of Heidegger's essence (Wesen) of modern technology (Gestell) and the possibility of alternative revealing (poiésis). It renders the transformation of a human beings and their relationship to things, a transformation diagnosed by Picard, Rilke, and Zahradníček in their work. It thus proposes a context for the observed motif of salvation. The introduction of the first part accounts for a treatise on the loss of a thing which is linked to the penetration of technology and on salvation consisting in paying heed to the inconspicuous state of affairs. The second part opens with the reception of Picard's book Hilter in Our Selves...

Made available in DSpace on 2016-04-27T17:27:04Z (GMT). No. of bitstreams: 1 Mathias de Abreu Lima Filho.pdf: 651942 bytes, checksum: 5aec5004514b77bb52b2eaf00712620e (MD5) Previous issue date: 2005-11-07 / The main purpose of this work is to set up a approach between Martin Heidegger s thought and Rainer Maria Rilkes s poetry, regarding what both conceive as Modernity s indigence , the situation of spiritual meaning emptiness in the contemporary man, in the post-Enlightenment and post-Industrial Revolution, age of growing hegemony s age of the science and technique. The authors mean, each one by his own way, that this contingency in the West history, does not result from circumstantial phenomena, but from the civilizing evolution of thinking, matrix of the way as today the man can look at, understand and live his reality today. The finishing of Metaphysics, pointed out by Heidegger as the forgetfullness of the being, through the power of technique, is the historical-philosophical substratum wich configures our destiny in this present time. This historial dimension, establishes for the man one specific order to deal with the life, exclusively objectal and determinist, wich prevents them for considering other horizons maybe more primordials of the human condition, like for instance, the love, the death and the indeterminate Open of the existence itself. Both authors, in retaking this indigence destiny, simultaneously beckon for a tourning move to another path wich can indicate man another glance of understanding towards life, a gesture wich could send us to an original ground. They catch a glimpse for the human destiny through the issues treated in their works, a knowledge and a saying different from those in effect in our techno-planetary reality. A knowledge alternative to the technique and calculations learning, able to think and receive the things of the world through listening, waiting and silence, beckoning for the meaning of a different destiny. And, a saying of a thought that resides near the poetry s song, being thus attentive to the world things permanent manifestation in the amplitude of the great Open of being / A intenção principal do trabalho é estabelecer uma aproximação entre o pensamento de Martin Heidegger e a poesia de Rainer Maria Rilke, no que tange ao que ambos concebem como indigência da Modernidade , a situação de vazio de sentido espiritual do homem contemporâneo, no pós-iluminismo e pós-revolução industrial, era de hegemonia crescente da ciência e da técnica. Entendem os autores, cada qual de modo próprio, que esta contingência na história do Ocidente, não decorre de fenômenos circunstanciais, porém da evolução civilizatória do pensamento, matriz do modo como hoje o homem pode olhar, compreender e viver sua realidade. O acabamento da Metafísica, apontado por Heidegger como o esquecimento do ser, através do poder da técnica, é o substrato histórico-filosófico que configura esse nosso atual destino. Esta dimensão historial determina para os homens uma forma própria de lidar com a vida, exclusivamente objetal e determinista, impedindo-os de considerar outros horizontes talvez mais primordiais da condição humana, como por exemplo, o amor, a morte e o próprio Aberto indeterminado da existência. Ambos os autores, retomando este destino de indigência, acenam simultaneamente para um movimento de viravolta , para um outro caminho que indique para o homem um outro olhar de compreensão para com a vida, gesto que pudesse nos remeter para um solo original. Eles vislumbram para o destino humano através dos temas abordados em suas obras, um saber e um dizer diferentes daqueles em vigor na nossa realidade tecno-planetária. Um saber alternativo ao conhecimento da técnica e do cálculo, que possa pensar e acolher as coisas do mundo na escuta, na espera e no silêncio, acenando para o sentido de um outro destino. E, um dizer de um pensamento que reside próximo do canto da poesia, sendo assim atento à manifestação permanente das coisas do mundo na amplitude do grande Aberto do ser

In his “Letter on Humanism,” Martin Heidegger conveys the importance he attributes to poetry when he states: “Language is the house of being” (“Letter” 239). In response to his early Jesuit education, he developed a secular alternative to theology with his existential phenomenology. Theology, poetry, and phenomenology share the basic concern of explaining the foundations of being. For Heidegger, ownership characterizes being in a fundamental way; in Contributions to Philosophy (From Enowning), he establishes the “Ereignis” (“event of appropriation”) as the foundation of being. Ownership lies at the core of being in his thinking following Being and Time. Yet his philosophy ignores the material circumstances of ownership. By way of a materialist critique of Heidegger’s Idealist phenomenology, I expose how property-relations are encoded in the modern poetry and philosophy of dwelling with the question: who owns the house of being? The answer lies in “self-possession,” which represents historical subjectivity as the struggle for the means of production. Paul Celan, T. S. Eliot, Rainer Maria Rilke, and Paul Valéry are all poets who address the relationship between being and ownership in expressing what Marx and Engels call the “language of real life” in The German Ideology (26). In 1927, Eliot converted to Anglicanism and found solace in the realm of faith; by opting for the theology of dispossession, he surrendered his historical subjectivity. Rilke thought that he could find refuge from the marketplace in aesthetic beauty and pure philosophy but eventually disabused himself of his illusion. Similarly, Valéry sought refuge in the space of thought; basing reality in the mind, he forsook the social realm as the site of contestation for gaining ownership over being. As a poet who distinguished himself from the Idealism of his predecessors, Celan developed a structure of dialogue based upon shared exchange on common ground. A materialist approach to the poetry and philosophy of dwelling exposes property-relations as the foundation of the house of being.

In his “Letter on Humanism,” Martin Heidegger conveys the importance he attributes to poetry when he states: “Language is the house of being” (“Letter” 239). In response to his early Jesuit education, he developed a secular alternative to theology with his existential phenomenology. Theology, poetry, and phenomenology share the basic concern of explaining the foundations of being. For Heidegger, ownership characterizes being in a fundamental way; in Contributions to Philosophy (From Enowning), he establishes the “Ereignis” (“event of appropriation”) as the foundation of being. Ownership lies at the core of being in his thinking following Being and Time. Yet his philosophy ignores the material circumstances of ownership. By way of a materialist critique of Heidegger’s Idealist phenomenology, I expose how property-relations are encoded in the modern poetry and philosophy of dwelling with the question: who owns the house of being? The answer lies in “self-possession,” which represents historical subjectivity as the struggle for the means of production. Paul Celan, T. S. Eliot, Rainer Maria Rilke, and Paul Valéry are all poets who address the relationship between being and ownership in expressing what Marx and Engels call the “language of real life” in The German Ideology (26). In 1927, Eliot converted to Anglicanism and found solace in the realm of faith; by opting for the theology of dispossession, he surrendered his historical subjectivity. Rilke thought that he could find refuge from the marketplace in aesthetic beauty and pure philosophy but eventually disabused himself of his illusion. Similarly, Valéry sought refuge in the space of thought; basing reality in the mind, he forsook the social realm as the site of contestation for gaining ownership over being. As a poet who distinguished himself from the Idealism of his predecessors, Celan developed a structure of dialogue based upon shared exchange on common ground. A materialist approach to the poetry and philosophy of dwelling exposes property-relations as the foundation of the house of being.

L'esthétique analytique telle qu'elle s'est développée en France au courant des années 1990 est certes en rupture avec les principes généraux de la philosophie continentale, mais elle se différencie également de la tradition anglo-saxonne par des renouvellements théoriques qui permettent de penser les termes d'un tournant épistémologique. Notre recherche vise à repérer et analyser les paramètres thématiques et méthodologiques qui participent de ce tournant épistémologique et contribuent à caractériser l'esthétique analytique française. Notre hypothèse implique le réinvestissement des thématiques de l'ontologie de l'oeuvre d'art et du plaisir esthétique, et cible des applications méthodologiques spécifiques, suivant les principes de la reconduction conceptuelle et de l'interdisciplinarité. La mise en contexte théorique, qui dégage les enjeux épistémologiques et stylistiques de la philosophie analytique, permet d'observer les implications du décloisonnement de la discipline sur l'esthétique analytique française. Une des ouvertures méthodologiques générées par ce décloisonnement est l'approche de la reconstruction rationnelle entendue comme une démarche à la fois historique et analytique. Celle-ci sera déterminante pour établir les motivations critique et méta-esthétique prévalant aux engagements théoriques de notre corpus, composé des textes de Gérard Genette, Roger Pouivet, Jean-Marie Schaeffer et Rainer Rochlitz. La question de l'ontologie de l'oeuvre d'art, qui constitue notre première étude de cas, est abordée à partir des contributions de Gérard Genette et de Roger Pouivet. Nous y distinguons d'une part les filiations conceptuelles entre ces auteurs et les esthéticiens anglo-saxons et, d'autre part, la manière dont leurs approches ontologiques modérées contribuent à leur spécificité théorique. Notre seconde étude de cas cible la problématique du plaisir esthétique et sa portée conflictuelle dans l'esthétique française de type analytique. L'analyse des positions respectives de Jean-Marie Schaeffer et de Rainer Rochlitz met en évidence une rupture de paradigme soutenue par des approches interdisciplinaires différenciées. Dans l'ensemble, notre corpus participe de la démarche argumentative, autoréflexive et critique de l'esthétique analytique tout en innovant certains de ses paramètres épistémologiques. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Esthétique, Philosophie analytique, Épistémologie, Ontologie de l'oeuvre, Plaisir esthétique.

The scores here collected represent all the music heard in the recital of 3 April, 1995 (programme on p. iii), save "Shimmering Reflections on a Dark Carrall Street Night." This is an electroacoustic piece which does, however, appear on the accompanying recording.