Notre thèse aborde la question de la beauté dans les arts plastiques d'aujourd'hui. Celle-ci en effet ne va pas de soi, si l'on en croit notamment les multiples publications manifestant un rejet de l'art contemporain. Peut-on parler, actuellement, d'une esthétique de l'œuvre renvoyant à une science du beauté à une satisfaction d'ordre essentiellement intellectuel? Soit de beauté intrinsèque qui, comme dans l'art de la Renaissance, relève tant de l'harmonie et de la justesse de ses formes que de la légitimité de son contenu, grâce à la mise en évidence du bien-fondé de la mimêsis, de la perspective ou des motifs religieux ? Ou bien faut-il plutôt, pour pouvoir juger de la valeur esthétique de l'art contemporain, accorder une place de choix à la singularité de ses causes et effets, en opérant notamment un inévitable glissement vers une science du sensible ? Or notre parallélisme entre "esthétique de l'œuvre" et "continuité" dans l'histoire de l'art d'une part, puis "esthétique des effets" et éventuelle "rupture" d'autre part, nous a conduits à interroger d'abord ces éléments de rupture tels que le refus de la profondeur ou de la représentation figurative, mais aussi celui de la réalisation ouvragée et de la matière noble. Mais il nous a aussi amenés, malgré des conditions politiques ou techniques spécifiques de réalisation, à nous pencher sur une véritable poiêsis contemporaine. Car avec les œuvres plastiques de notre époque, il s'agit bien, toujours et incontestablement, d'art et même "d'épiphanie", dès lors que l'on s'en réfère à la vision ontologique et apologétique du philosophe François Dagognet / Our thesisconcerns the question of beauty in the contemporaries plastic arts. But this one does not without saying, if we consider the simple fact of the numerous publications concerning the rejection of contemporary art. May we speak, today, of a "work's esthetic" which refers to a "science of beauty" and to an essentially intellectual satisfaction? We mean an intrinsic beauty, like the one of the Renaissance's art, concerning as much the harmony as the exactness of the forms or the legitimacy of its contents. We mean an art which puts in a prominent position the mimêsis, the perspective's method or the religious motifs. Or would not it be better, in the intention to become able to judge of the esthetic value of contemporary art, to give a first place to the singularity of his causes and effects, at the same time we slide towards a "science of the sensibility" ? In fact, our parallelism between "work's esthetic" and "continuity", then between "effect's esthetic" and a possible "breaking" makes us think about reasons of this breaking, such as the refusal of profundity or as the figurative representation, as well asthe rejection of construction works or noble material. However, we have succeded to consider contemporary art as a real and new poiêsis, in spite of his specific political and technical ways of realisation. And we may assert that, today, undeniably, it is the matter of real art, and even of "epiphany", as soon as we refer to the ontological and laudatory point of view of the philosophe François Dagognet

widely held "from romantic to revolutionary" hypothesis and presents Morris as a "revolutionary" Victorian who has never fell out with the ideas of Romanticism. Together cultural Victorian discourse as well as the ideas of his "teachers" - - Morris's "teachers", and the third chapter focuses on the interpretation of and Morris's utopianism. The interrelated areas of "Nowherian" space (3.2), work and history (3.4) help establish the nature of Morris's visual utopianism on the background of Ernst Bloch's theory of utopia and alongside the

<p>Building on concepts of the pastoral, the picturesque, the “vernacular ruin,” and frontierism in an American context, this thesis explores the interest in ruin and commodity-oriented refuse within rural, wilderness, and what Leo Marx in <em>The Machine in the Garden</em> calls “middle ground” environments. Chapter one analyzes how “nature” has been conceptualized as a place where human-made objects become repurposed through the gaze of the spectator. Theories surrounding gallery and exhibition space, as well as archaeological practices related to garbage excavation, are assessed to determine how waste objects, when wrested out of context, become artifacts of cultural significance. Chapter two turns to focus on the settler experience of the frontier in order to locate a uniquely American evolution of the interest in everyday waste objects. Chapters three and four return to the rural and the pastoral to focus on Marx’s concept of the “middle ground.” In dialogue with Marx’s theories, I propose a definition of the “neopastoral” as that which evolves from the interjection of domestic waste into these middle spaces to the aesthetic appropriation of everyday, common objects in modernist American poetry. The final chapter focuses on selected poems by modernist writers such as Wallace Stevens, Robert Frost, and W.C. Williams to analyze their explicit references to everyday waste in conjunction with the mythologized American pastoral. These poets provide evidence for how the drive to poeticize an abandoned, human-made object’s proximity to a natural environment plays a significant role in the perception of the fragmented object-subject relationship in modernity.</p> / Doctor of Philosophy (PhD)

Despite its origins in England two hundred years ago, the picturesque continues to influence landscape architectural practice in late twentieth-century New Zealand. The evidence for this is derived from a close reading of the published discourse of the New Zealand Institute of Landscape Architects, particularly the now defunct professional journal, The Landscape. Through conceptualising the picturesque as a language, a model is developed which provides a framework for recording the survey results. The way in which the picturesque persists as naturalised conventions in the discourse is expressed as four landscape myths. Through extending the metaphor of language, pidgins and creoles provide an analogy for the introduction and development of the picturesque in New Zealand. Some implications for theory, practice and education follow.

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The paper is devoted to the analysis of intercultural interaction of Russia and Japan in the last third of the 20th century and in the beginning of the 20th century. A special attention is paid to formation and transformation of mutual images of Russia and Japan in national minds of the countries stated. The author indicates the function of political factors influenced the formation of images of both countries and its incidence on cultural interaction, shows the transformation of mutual images of Russia and Japan in the dynamics of historical development / Работа посвящена анализу межкультурного взаимодействия России и Японии в последней трети XIX – начале XX вв., особое внимание уделено вопросу формирования и трансформации взаимных образов России и Японии в сознании народов этих стран. Автор раскрывает роль политических факторов повлиявших на формирование имиджа обеих стран и степень их влияния на культурное взаимодействие, показывает трансформацию взаимных образов России и Японии в динамике исторического развития.