Tesis sobre el tema "Romanticism – Europe"

L’objectif de cette thèse est d’analyser l’articulation entre temps et mobilités dans le contexte des évolutions plus ou moins brutales que subit l’Europe entre le milieu du XVIIIe et celui du XIXe siècle. L’étude se base sur l’analyse de voyages, plus précisément sur l’examen d’émotions et de perceptions ressenties par une centaine de voyageurs de nationalités différentes et de conditions sociales variées à travers l’Europe. Dans le contexte de l’industrialisation du vieux monde qui entraîne une modification profonde des sociétés et notamment des temps sociaux, nous proposons une archéologie des temporalités modernes du voyage. Après avoir déjoué les pièges de l’écriture de soi dans le récit de voyage pour appréhender au plus près les émotions vécues par les voyageurs, il sera question d’étudier l’évolution des cadres du voyage, c’est-à-dire les transports. De la voiture hippomobile à la révolution de la vapeur à partir des années 1830, la vitesse des déplacements augmente considérablement en quelques dizaines d’années. Conjointement à l’évolution des conceptions esthétiques et philosophiques, à l’image du passage des Lumières au romantisme, la perception de l’environnement et des paysages procure des émotions nouvelles aux voyageurs. Le recours aux guides de voyage étant quasi systématique, l’étude de ces ouvrages met en lumière les modèles temporels viatiques et leurs mutations, parallèlement aux pratiques de voyage qui tendent vers le tourisme moderne. Toutes ces évolutions politiques, techniques, culturelles et sociales aboutissent à une modernisation de l’Europe entre le milieu du XVIIIe et le milieu du XIXe siècle. Cette modernisation se caractérise notamment par une évolution des temporalités sociales, dont les temporalités plus spécifiques du voyage, vers plus de précision, de rationalisation et une conscience du temps accrue
The purpose of this thesis is to analyse the articulation between time and mobility in the context of the more or less brutal evolutions that Europe underwent between the middle of the 18th and the 19th centuries. The study is based on the analysis of travels, more precisely on the examination of emotions and perceptions felt by a hundred travellers of different nationalities and social conditions across Europe. In the context of the industrialisation of the old world, which is leading to a profound change in societies and in particular in social times, we propose an archaeology of the modern temporalities of travel. After having overcome the obstacles of self-writing in the travel narrative to understand as closely as possible the emotions experienced by travellers, it will be necessary to study the evolution of travel frameworks : the transport. From the horse-drawn carriage to the steam revolution from the 1830s onwards, the speed of travel increased considerably in a few decades. In conjunction with the evolution of aesthetic and philosophical conceptions, such as the transition from the Enlightenment to Romanticism, the perception of the environment and landscapes brings new emotions to travellers. As the use of travel guides is almost systematic, the study of these books highlights viatical temporal models and their mutations, in parallel with travel practices that tend towards modern tourism. All these political, technical, cultural and social developments led to a modernisation of Europe between the mid-18th and mid-19th centuries. This modernization is characterized in particular by an evolution of social temporalities, including the more specific temporalities of travel, towards more precision, rationalization and an increased awareness of time

Cette thèse s’attache à montrer le rôle important qu’a joué la figure de sainte Cécile au XIXe siècle dans l’imaginaire musical européen. La première partie de ce travail est consacrée à l’historiographie de sainte Cécile, du Ve siècle au XIXe siècle, et à l’inscription de la figure dans l’espace culturel européen. Différents media ont contribué à faire de la patricienne romaine légendaire une sainte patronne reconnue et célèbre dont, au premier chef, le tableau de Raphaël, L’Extase de sainte Cécile. Cette œuvre du patrimoine artistique européen fait l’objet d’une véritable fascination auprès des écrivains, des musiciens et des peintres de la première moitié du XIXe siècle et ce travail tente d’en comprendre les raisons. Dans un deuxième temps, cette thèse montre que la figure de sainte Cécile est une figure trope, une allégorie vive, utilisée par de nombreux écrivains pour construire un discours sur la musique, sur l’art et sur le rapport entre les arts. Il y a véritablement des moments sainte Cécile au XIXe siècle qui conduisent à recharger la figure d’un souffle vivant ; elle s’impose alors, non plus comme une figure de rémanence, mais bien comme la possibilité de penser une transcendance et de construire un discours esthétique. Le troisième axe de cette recherche s’inscrit dans une perspective d’études de genres. Héritière de plusieurs types de traditions de représentations féminines, sainte Cécile apparaît comme un outil analogique riche de présupposés idéologiques sur la représentation de la femme et en particulier de la femme musicienne. Représentantes d’un Éternel féminin fantasmé, les femmes musiciennes comparées à sainte Cécile sont les garantes d’une mémoire idéologique qui enferme la femme musicienne dans un champ très restreint de la pratique musicale
This thesis aims to show the important role played by the figure of Saint Cecilia in the European musical psyche in the 19th century. The first part of this work is devoted to the historiography of Saint Cecilia, from the fifth century to the 19th century, and to the inclusion of the figure in the European cultural space. Various media have contributed to make this legendary Roman patrician a celebrated and famous patron saint but, first and foremost, is the picture of Raphael, The Ecstasy of St. Cecilia. During the first half of the 19th century this artistic European heritage artwork is the subject of a true fascination for the writers, musicians and painters. This thesis tries to understand the reasons why. In the second phase, this thesis shows that the figure of Saint Cecilia is a trope figure, a vivid allegory, used by many writers to construct a discourse on music, art and the relationship between the arts. During the 19th century there were several strong phases of focus on Saint Cecilia, each leading to recharge the figure with a vivid breath. She then imposes herself, no longer as a figure of persistence only, but rather as the possibility of thinking about transcendence and of constructing an aesthetic discourse. The third axis of this research focuses on gender studies. Heiress to several types of feminine representations, Saint Cecilia appears as an analogical tool, rich in ideological presuppositions on the representation of women and women musicians. Representation of an eternal feminine fantasy, the female musicians associated to Saint Cecilia are the guarantors of an ideological memory which encloses the female musician in a very restricted area of the musical practice

La légende de la fondation de Prague par la prophétesse Libuše et, à sa mort, de la rébellion des femmes de Bohême contre l’autorité masculine au cours d’une sanglante « guerre des filles » a subi dans la première moitié du XIXe siècle, au moment de la redécouverte des mythes fondateurs dans les pays d’Europe centrale, un processus de réécritures en langues tchèque et allemande, visant à assigner à ces personnages féminins leur place dans l’œuvre de construction nationale. La réception différenciée des légendes de la fondatrice et des amazones dans les littératures du romantisme et du Biedermeier définit ainsi la configuration des rapports entre les problématiques du genre et celles de l’émancipation nationale dans la période qui s’étend des guerres napoléoniennes au printemps des peuples de 1848. La circulation de ces motifs entre plusieurs traditions littéraires détermine différents types de féminité selon la culture nationale de l’écrivain et selon l’usage interne ou externe qui en est fait dans la construction des nations européennes : à travers le romantisme, le personnage de l’amazone devient emblématique de la Bohême à l’étranger, tandis que Libuše s’impose comme un symbole national dans la société tchèque évoluant sous le régime de Metternich d’après le Congrès de Vienne. A son tour, cette typologie de la féminité qui naît de la détermination politique de la représentation littéraire permet de saisir les enjeux particuliers de l’émancipation des femmes dans le contexte d’une redéfinition générale des formes étatiques et des appartenances linguistiques et ethniques
The legend of the Founding of Prague by prophetess Libuše and, at her death, of the rebellion of Bohemian women against masculine authority in a bloody „Maidens‘ War“, underwent in the first half of the 19th century, when the founding myths of Central European countries were being rediscovered, a process of rewriting in the Czech and German languages, the aim of which was to grant these feminine characters their own place in the act of nation-building. The differentiated reception of the legends concerning the Foundress and the Bohemian amazons in the literatures of the Romantic and the Biedermeier periods thus defines how the issues of gender and national emancipation are being shaped in the era that stretches from the Napoleonic Wars to the 1848 Springtime of the Peoples. The circulation of these motifs in distinct literary traditions determines different types of femininity, depending on the writer’s national culture and on the use of that culture, either internal or external, that is being made in the building of European nations; with Romanticism, the character of the amazon becomes an emblem of Bohemia abroad, while Libuše establishes herself as a national symbol in the Czech society of the post-Congress of Vienna Metternichian regime. This typology of femininity, born from the political determination of literary representations, enables us in its turn to grasp the specific issues of women’s emancipation in the context of a general redefinition of state structures and linguistic, as well as ethnic, affiliations

Existing accounts of the music profession argue that between 1750 and 1850 musicians acquired a new identity as professional ‘artists’ and experienced a concomitant rise in their social and cultural status. In the absence of sustained investigation, it has often been implied that these changes affected male and female musicians in similar ways. As this thesis contends, this was by no means the case. Arguments in support of female musical professionalism, artistry, and their function in public life were made in this period. Based on the gender-specific nature of the female voice, they were an important defence of women’s public engagement that has been overlooked by gender historians, something which this thesis sets out to correct. However, the public role and professionalism of female musicians were in opposition to the prevailing valorisation of female domesticity and privacy. Furthermore, the notion of women as creative artists was highly unstable in an era which tended to label artistry, ‘genius’ and creativity as male attributes. For these reasons, the idea of female musicians as professional artists was always in tension with contemporary conceptions of gender, making women’s experience of the ‘rise of the artist’ much more contested and uncertain compared to that of men. Those advocating the female singer as professional artist were a minority in the British musical world. Their views co-existed alongside very different and much more prevalent approaches to the female singer which had little to do with the idea of the professional artist. Through examining debates about female singers in printed sources, particularly newspapers and periodicals, alongside case studies based on the surviving documents of specific singers, this thesis builds a picture of increasing diversity in the experiences and representations of female musicians in this period and underlines the controlling influence of gender in shaping responses to them.

Les nombreux essais concernant Melchiorre Cesarotti (1730-1808), parus au vingtième siècle, ont bien montré le rôle primaire que l'écrivain joua dans les relations entre la culture italienne et la pensée européenne entre la fin du dix- huitième siècle et le début du dix-neuvième, mais ils ont oublié l'aide dont il put bénéficier dans les milieux qui l'entouraient. En effet, le travail personnel de Cesarotti ne fut que le premier engrenage d'une machine de création littéraire, qui intéressa un large groupe d'hommes et de femmes de lettres, C'est le phénomène culturel qu'on a choisi d'appeler l' "école de Cesarotti". La reconstruction intégrale de la correspondance inédite de Cesarotti a permis de découvrir que l'école de Cesarotti n'était pas une "école" dans le sens traditionnel du terme. C'est plutôt l'histoire d'un cercle qui au fil du temps avait créé ses propres rituels, et ou chaque élève partageait souvent son temps avec les autres élèves dans un esprit de fraternité. Un groupe, ou plutôt une famille, qui cependant devint au fil du temps trop renfermée en elle-même, dominé par un "patriarche" affectionne mais finalement trop fier de son propre magistère et incapable ainsi de produire une littérature adaptée au nouveau siècle. Ce fut la base de la critique de Ugo Foscolo. Le poète gréco-vénitien fit ses premières preuves littéraires dans le milieu césarottien, mais en ayant bientôt cerné les défauts et refusé les contraintes, en sortit peu après et fonda finalement une nouvelle école, basée sur une plus forte conscience de la mission historique et civique de l’homme de lettres
The numerous twentieth century essays concerning Melchiorre Cesarotti (l730-1808) have thoroughly demonstrated the prominent role that the Italian author played in the relationship between Italian and European cultures at the turn of the nineteenth century, but they have never been mindful of the assistance that he received from his circle, In fact, Cesarotti's personal work was only the first gear of a well-oiled literary machine sustained by a large group of male and female literary enthusiasts: the school of Cesarotti. The full reconstruction of Cesarotti's unpublished correspondence reveals that this school was not typical. Rather, it was a company that developed its own traditions and "liturgy" over many years, each pupil of which sharing his or her time and cultural activities with the teacher and other comrades in a spirit of brotherhood. The prideful professor-patriarch, who sincerely loved his pupils, dominated the group, or family, which ultimately became too concave to produce literature or poetry adapted to the looming, new century. This is the basis on which Ugo Foscolo (1778-1827) built his critique of the school. The Greco-Venetian poet made his debut in the school of Cesarotti, but soon conscious of its unbearable faults, limits, and constrictions, he left and finally founded a new school, based on a stronger awareness of the historical and civic mission of the man of literature

La storia del magistero cesarottiano mostra bene quel fenomeno, tipico della "biologia" letteraria, per cui in un grande autore si ha quasi sempre una fase di ascesa, di gloria, e quindi un declino, ed offre l'esempio lampante di quella classica loro tendenza a diventare sempre più conservatori e di maniera col passare del tempo. Cesarotti si formò ribelle, ma presto, ottenuta la gloria, spaventato dai tempi e dalla propria stessa fama, si moderò e, posto di fronte alla prova degli eventi, non seppe tenersi al passo coi tempi. Il suo cinquantennale magistero, nel giro di pochi anni, perse l'iniziale vigore e combattività, e non sopravvisse alla sua morte. Di esso, fu senza dubbio lodevole il tentativo di avvicinare la propria cultura a quelle straniere, senza pregiudizi e con il gusto della scoperta. Ma dopo gli eventi della Rivoluzione, questo nobile cosmopolitismo non fu più sufficiente. Fu notevole anche la sua capacità di restare sempre a contatto con l'ultima generazione e di coadiuvarla, e nobile la sua ambizione di fare, di quei giovani, l'élite da crescere e guidare all'amore del Bello e della Virtù. Di farne l'illuminata classe dirigente dell'avvenire. Credette fermamente e sinceramente a questa missione, ma non seppe applicarla nel modo migliore. Creò una squadra, ma non seppe renderla autonoma. Non riuscì a fare in modo che essa potesse proseguire da sola e riformarsi dall'interno, ed in tal modo sopravvivergli. Cesarotti cadde nel difetto di affezionarsi troppo al proprio ruolo pedagogico in sé, senza pensare alle conseguenze per gli allievi, e perdendo man mano contatto con la Storia. Anziché formare gli allievi, volle replicare se stesso in loro, imponendogli il proprio modello letterario ed affettivo perché a loro volta lo ripetessero uguale. Padre troppo affettuoso, viziò i "figli" e dimenticò il ruolo fondamentale dell'educazione, ossia non quello di creare un individuo ma di aiutarlo a trovare autonomamente la propria strada. Tradì in tal modo il suo stesso insegnamento letterario: predicò dalla cattedra e dai libri di non idolatrare nessuno, ma al momento della gloria accettò di divenire oggetto di culto. Dimenticò, o forse mai comprese davvero la natura storica della letteratura, come di un continuo, un progresso, uno sviluppo di idee necessariamente destinate ad evolversi col mutare dei tempi, da insegnare parallelamente al corso degli eventi e, se possibile, di partecipare a modificarli. Non comprese che persino il cesarottismo necessitava di una riforma interna, senza la quale non sarebbe sopravvissuto alla selezione della Storia. Cesarotti ebbe grandi intuizioni, ma gli mancò il tempo di metterle in pratica, e fu circondato da una squadra di allievi non in grado di farlo al suo posto, perché mai formata a tale compito. Previde i nuovi tempi ma non volle riconoscerne l'arrivo, e ne rimase deluso e travolto. Vide il nuovo secolo, quel secolo che egli stesso aveva preconizzato ma, una volta giunto, non seppe accettarlo: gli eventi procedettero troppo veloci e superarono le sue capacità di comprensione. Volle riforme, e si ritrovò addosso una rivoluzione. In mezzo a un mare di lodi e di glorificazione, un solo allievo sembrò accorgersi per tempo di questi limiti. La critica del Foscolo è stata esemplare nel mostrare con tempismo e lucidità i limiti della scuola cesarottiana. Fu l'allievo ribelle a capire che ciò che davvero mancava in quel gruppo era qualcuno che da quel magistero, da quella teoria di apertura e di rinnovamento, ricavasse concretamente nuova poesia, la poesia dei nuovi tempi e del nuovo secolo. A capire che il gruppo cesarottiano era un'eccellente fase di rodaggio, che sapeva preparare le macchine ma che non avviava un processo di trasformazione. I fatti gli diedero ragione. Giunto il nuovo secolo, la scuola cesarottiana mostrò tutta la propria crisi. I "figli" ed allievi, una volta diventati professori, non "salirono di fama", come appunto aveva notato Foscolo, e - aggiungiamo noi - non riuscirono a fondare un magistero altrettanto incisivo ed innovatore: ebbero allievi illustri, ma nulla di anche solo vagamente simile a quello che il Cesarotti era stato capace di assemblare. Mario Pieri, ottenuta la cattedra padovana, fu freddo e impacciato in classe, e distante dagli studenti: l'eloquente racconto, da lui stesso lasciatoci, dei fischi ricevuti ad una lezione dice tutto.1179 Non ebbe a sua volta né "figli" né allievi prediletti, né seppe metter su una squadra; non divenne il mentore di nessuno, e dopo appena sette anni riuscì - bontà sua - a farsi giubilare ed a ritirarsi a vita privata, letteraria sì ma fieramente solitaria. Giuseppe Barbieri, pur titolare di un insegnamento più duraturo, mostrò gli stessi limiti. Proseguì la lezione del "padre" in analoga solitudine, anch'egli bersagliato dal suo studente più celebre e promettente. Nel complesso, ottenne molto più sèguito come predicatore quaresimale.1180 Giuseppe Greatti ottenne la direzione di un collegio ma non si ha notizia di suoi continuatori. Angelo Zendrini visse lo stesso distacco, chiuso nei propri studi. Rarissimi i contatti di questi allievi con personalità europee: i loro carteggi sono pressoché limitati alla sola Italia, con larga preferenza per il Triveneto: nulla, assolutamente nulla di paragonabile alla rete epistolare a suo tempo intessuta dal Cesarotti, intellettuale rinomato ed aperto che aveva insomma creato una generazione di piccoli ingegni "locali", isolati, oggi per lo più dimenticati o ricordati unicamente come allievi di tanto maestro. Ma era Cesarotti stesso, in fondo, il principale responsabile di questo fallimento. Era lui a non aver saputo riconoscere il proprio continuatore. Molto più che nel docile Barbieri, era proprio nel giovane, irruento Foscolo che egli aveva avuto il migliore allievo. Non poté né volle accettarlo tra i suoi "figli": quel giovane e promettente poeta si muoveva troppo autonomamente, ne ebbe paura. In lui, Foscolo non aveva mosso solo sentimenti di paternità, ma anche di gelosia e d'impazienza. Cesarotti provò a moderarlo e a riassorbirne l'ingegno nel sicuro recinto della propria scuola, ma non riuscì ad irregimentarlo in quel tipo di educazione, in quella pedagogia letteraria da lui organizzata e affinata in cinque decenni di magistero ma che, alla fin fine, altro non lasciò in eredità al mondo poetico italiano che una breve generazione di epigoni ossianisti. Una generazione già individuata dal Foscolo, e definitivamente affossata da Luigi Carrer, lui sì degno erede, veneto e in Veneto, del magistero cesarottiano e foscoliano, come mostra il suo illuminante articolo Gli ossianeschi (1837), fine analisi della "crisi" del cesarottismo che concludeva per sempre la fase ossianica della letteratura italiana. Non Barbieri, insomma, ma Foscolo fu il vero "figlio" di Cesarotti. Ma Cesarotti non se ne accorse, non sembrò capirlo. Troppo affezionato al proprio ruolo ed al proprio modo di vedere gli affetti, e la letteratura che da quegli affetti doveva prendere ispirazione, trattò Foscolo da ribelle, e non comprese che era proprio questi ad aver assimilato e messo in pratica il suo insegnamento di proiezione verso il nuovo, di apertura al bello in ogni sua forma, di libertà creatrice scevra da qualsiasi idolatria. In questo davvero Foscolo superò il maestro. Non si fece intaccare dai pregiudizi della scuola. Apprese il metodo cesarottiano, e lo applicò sistematicamente a tutti: ad Alfieri, a Parini, a Monti, ed allo stesso Cesarotti. Tracciò la sua strada, in Italia e fuori d'Italia e, a differenza dei prediletti cesarottiani, seppe trovare elementi validi tra i propri allievi, e valorizzarli. Trovò Di Breme, Berchet, Pellico, Borsieri, e gettò con loro le basi di una nuova scuola e di un nuovo magistero adatto ai nuovi tempi e, proprio per questo, molto più duraturo.

Cette recherche a pour point de départ l’important mouvement de traduction en Allemagne au tournant du XIXe siècle, et la critique par les penseurs allemands de la manière dont les Français traduisaient. Ceux-­‐ci se voient reprocher leur tendance à toujours traduire comme si l’auteur était français, refusant l’épreuve de l’étranger (Berman) que constitue la traduction. Ce conflit est philosophiquement problématisé en 1813 par F. Schleiermacher, qui montre que derrière ces approches du traduire s’affrontent des conceptions de la rationalité, du rapport de la pensée au langage, et de la subjectivité, mais aussi des conceptions de la culture, de la nation, et du rapport à l’étranger. À la lumière de ces analyses, nous réinterrogeons les conceptions de la traduction en France aux XVIIe et XVIIIe siècles, où domine la pratique des « belles infidèles ». Nous nous intéressons aux soubassements théoriques de ces conceptions, ce qui conduit à accorder une attention particulière aux réflexions sur le langage menées à Port-Royal, et à la réflexion de Voltaire sur l’histoire. Nous étudions la question de la traduction de la philosophie en français à cette époque. Parallèlement, l’étude des premières traductions de Shakespeare en France et en Allemagne (Voltaire/Herder, Schlegel) montre comment se nouent réflexions sur la littérature, l’histoire, la pluralité des cultures – sur fond de volonté de s’émanciper, du côté allemand, de la domination culturelle française, et de remise en question de la pensée des Lumières. Revenant enfin sur les réflexions de Schleiermacher, nous étudions en quel sens elles définissent une éthique de la traduction et l’éthique à partir de la traduction, autour du concept d’hospitalité.En mettant en lumière la richesse des conceptions autour de la traduction en France aux siècles classiques, ce travail vise à redonner un intérêt à leur étude d’un point de vue philosophique, et en revenant sur cette critique allemande, à éclairer l’origine de réflexions contemporaines majeures sur la traduction et ses enjeux
The investigation's starting point is the significant German translation's movement from the begining of the 19th century and the German thinkers criticism against the French practice of translation. The Germans reproach the French to translate a foreign work as if the author was french, thus refusing the very principle of translation, that is to confront to the Otherness (Berman). In 1813, F. Schleiermacher points the philosophical issues raised by the conflict opposing these two different approaches of translation, revealing that not only does such a conflict mirror the opposition between different ways of conceiving rationality, the relationship between language and thought, subjectivity, but also different ways of conceiving culture, nation, and the relationship to the Other and to foreignness. In the light of such analysis, we question the ways of conceiving translation in France in the 17th and 18th century, in which the practice of the "belles infidèles" prevails. We examine the theoretical groundings of these conceptions of translation, which leads to focus especially on the language studies conducted in Port-Royal and Voltaire's consideration about history. We study the issue raised by the French translation of philosophical work at the time. The confrontation of Shakespeare's first translations in France and in Germany (Voltaire/Herder, Schlegel) shows how a reflection on literature, history and cultural plurality builds up while at the same time, the Germans wish to emancipate from the French cultural domination and question the Enlightenment. We finally come back to Schleiermacher's thought to study in which way it contributes to define both an ethics of translation and an ethics based on translation, refering to the concept oh hospitality. By highlighting the depth and richness of thought surrounding translation in France in the 17the and 18th century, this work's aim is to restore an interest for studying its notions from a philosophical perspective. Furthermore, by going back to this German critique, this work is also concerned with shedding light on the origins of major conteporary thinking over translation and the issues at stake

La tesi si occupa di proporre un'analisi della figura del sognatore nel Romanticismo europeo analizzandone trasversalmente il pensiero dei suoi maggiori esponenti, tra i quali si ricordano Tieck e Goethe. Particolare attenzione viene rivolta al romanzo di Victor Hugo, "I Miserabili", in merito al quale si è cercato di condurre un'indagine accurata relativamente al ruolo della fantasticheria nel personaggio di Fantine e, parallelamente, a quello dell'utopia politica elaborata dai compagni dell'ABC ai quali si unisce successivamente il giovane borghese Marius Pontmercy, idealista che combatte sulle barricate più per noia e senso di ribellione, che per convinzione.

La thèse étudie les caractéristiques linguistiques, philosophiques et esthétiques du langage littéraire du fou à l'époque romantique. Elle porte sur Les Élixirs du Diable (Hoffmann, 1815), La Fée aux Miettes (Nodier, 1832), le Journal d'un fou (Gogol, 1835), La Sylphide (Odoïevski, 1837) et Aurélia (Nerval, 1855). D'autres récits sont convoqués plus ponctuellement, comme Les Veilles (Bonaventura, 1804) ou Louis Lambert (Balzac, 1832). Le fou est un être problématique : il est à la fois inférieur à l'homme sain et habité par une inspiration divine. Ce paradoxe trouve une actualité nouvelle dans la première moitié du XIXe siècle. D'une part, le développement de l'aliénisme tend à définir médicalement les pathologies mentales. D'autre part, la naissance de la littérature fantastique promeut la figure de l'artiste fou. Le fou, lorsqu'il prend la parole, interroge l'écriture autobiographique et redéfinit le moi, l'espace et le temps. Son discours présente des enjeux pragmatiques : le fou cherche à démontrer qu'il n'est pas fou, face à une société qui le condamne. Il cherche également à transmettre une vérité. Sa langue sert alors à décrire les forces mythiques qui traversent le monde et, peut-être, à le recréer. La notion de création est essentielle. L'âge romantique modifie la définition de la littérature, qui perd sa fonction représentative au profit d'une fonction purement langagière. Le discours du fou participe à la fondation de cette nouvelle esthétique : il l'instaure dans un geste critique qui interroge sa légitimité. Impossible et impensable, il incarne la « parole muette » (J. Rancière) que devient la littérature moderne
The thesis studies the linguistics, philosophy and aesthetics of literary language of the madman in the Romantic era. It focuses on The Devil's Elixirs (Hoffmann, 1815), The Crumb Fairy (Nodier, 1832), The Diary of a Madman (Gogol, 1835), The Sylph (Odoevsky, 1837) and Aurelia (Nerval, 1855). Other narratives are more promptly summoned, as The Night Watches (Bonaventura, 1804) or Louis Lambert (Balzac, 1832). The madman is a problematic being: he is both unhealthy and inhabited by a divine inspiration. This paradox finds a new relevance in the first half of the nineteenth century. On the one hand, the development of Alienism tends to define mental pathologies from a medical point of view. On the other hand, the birth of the Fantastic promotes the figure of the mad artist. The Madman, when he speaks, questions autobiographical writing and redefines the Self, Space and Time. His speech has pragmatic issues: the madman seeks to demonstrate that he is not mad, in a society which condemns him. He also endeavours to convey a truth. His language is then used to describe the mythical forces that travel the world and, perhaps, to recreate it. The notion of creation is essential. The Romantic era modifies the definition of literature, which loses its representative function in favour of a purely linguistic function. The speech of the madman takes part in the founding of new aesthetics: it creates it in a critical gesture that questions its legitimacy. Impossible and unthinkable, it embodies the "silent speech" (J. Rancière) that becomes modern literature

In this dissertation, I examine the evolution of the Gypsy trope in Romantic French literature at a time when nostalgia became a powerful aesthetic and political tool used by varying sides of an ideological war. Long considered a transient outsider who did not view time or privilege the past in the same way Europeans did, the Gypsy, I argue, became a useful way for France's writers to contain and tame the transience they felt interrupted nostalgia's attempt to recapture a lost past. My work specifically looks at the development of this trope within a thirty-year period that begins in 1823, just before Charles X became France's last Bourbon king, and ends just after Louis-Napoleon declared himself Emperor of France in 1852. Beginning with Quentin Durward (1823), Walter Scott's first historical novel about France, and the French novel that looked to it for inspiration, Victor Hugo's Notre-Dame de Paris (1831), I show how the Gypsy became a character that communicated a fear that France was recklessly forgetting and destroying the monuments and narratives that had long preserved its pre-revolutionary past. While these novels became models in how nostalgia could be deployed to seduce France back into a relationship with a particular past, I also look at how the Gypsy trope is transformed some fifteen years later when nostalgia for Napoleon nearly leads France into two international conflicts and eventually traps the French into what George Sand called a dangerous "bail avec le passé." In new readings of Prosper Mérimée's Carmen (1845) and George Sand's La Filleule (1853), I argue that both authors personify the dangers of recapturing the past, albeit in two very different ways. While Mérimée makes nostalgia and the Gypsy accomplices, George Sand gives France an admirable Gypsy heroine, a young woman who offers readers a way out of nostalgia's viscous circle. I conclude by arguing that nostalgia and this Romantic trope found their way back into France at the dawn of a new millennium, and the Gypsy has once again been typecast in art and politics as deviant for refusing to dwell in or on the past.
Romance Languages and Literatures

England experienced a resurgence of musical talent in the late nineteenth and early twentieth centuries known as the "English Musical Renaissance." This rebirth spanned the years 1880 – 1945 and is credited to the work of Edward Elgar, Frederick Delius, Gustav Holst, and Ralph Vaughan Williams. Their break with Continental compositional models and the subsequent rediscovery of Tudor music and English folk song eventually created a "pastoral" musical style, heard as the authentically English musical voice. A strain of English musical Romanticism continued parallel to the Renaissance, however, represented by Granville Bantock, Joseph Holbrooke, Rutland Boughton, Arnold Bax, and Havergal Brian. These composers retained Continental, specifically Wagnerian, Romantic techniques, including chromatic harmony, leitmotifs, virtuosic use of enormous performing forces, and an emphasis on programmatic music. Their inspiration was drawn from exotic sources and Nature's mystical, dangerous, and beguiling qualities instead of any "pastoral" traits. Each wrote emotionally extravagant music at a time when such was considered foreign to the English character. This dissertation demonstrates the Wagnerian character of these “English Romantics” through examination of stylistic features in representative scores. Further, by presenting scores, criticism, and monographs, it affirms their sustained compositional presence through the twentieth century though English cultural tastes had turned from Germany to France, Russia, and the United States after the First World War. Finally, in challenging the standard narrative of British musical history this study broadens the concept of authentically English music to include a great deal more music “made in England.”

C. D. Friedrich est le plus souvent présenté, dans l’historiographie traditionnelle, comme un peintre oublié durant les décennies qui ont suivi sa mort à Dresde, en 1840. Peu connu en dehors de son Allemagne natale, il n’aurait été redécouvert que grâce à cette grande rétrospective de l’art allemand que fut la Berliner Jahrhundert Ausstellung de 1906. La première biographie du XXe siècle que lui consacre l’historien norvégien Andreas Aubert, Dieu, liberté, patrie (Gott, Freiheit, Vaterland, 1915) attire l’attention sur l’orientation politique et patriotique de certaines de ses peintures. Cette thèse propose de reconsidérer divers aspects de la réception de l’œuvre du peintre, en la plaçant, non plus dans le seul contexte allemand mais dans celui, européen, du XIXe siècle. Si Friedrich a été longtemps méconnu des historiens d’art, il devint, de par sa culture poméranienne germano-scandinave, une référence aux yeux d’artistes scandinaves, qui entrèrent personnellement en contact avec lui ou par l’intermédiaire de son voisin d’atelier, le peintre norvégien J C. C. Dahl. Sujet d’intenses débats, non exempts de considérations politiques, la peinture de paysage est également devenue un enjeu patriotique en Allemagne et dans les pays scandinaves. L’objectif est de préciser la place de l’esthétique de Friedrich dans l’instauration de traditions picturales nordiques, au-delà des affinités et résonances pouvant unir les œuvres entre elles. Le suivi de cette trajectoire, passant par les pays nordiques et parvenant en France, permet également de relancer la question de la réception de Friedrich dans les milieux artistiques français, où il n’a pas exposé
According to traditional historiography, Caspar David Friedrich was almost forgotten during several decades following his death in Dresden in 1840. Little known outside his native Germany, it is often said that he was rediscovered through the great retrospective of German nineteenth century art, the Berliner Jahrhundertausstellung, in 1906. The first biography of the artist published in the twentieth century, God, Freedom, Fatherland (Gott, Freiheit, Vaterland, 1915) by the Norwegian art historian, Andreas Aubert, draws attention on the patriotic orientation of some of his paintings. This thesis proposes to discuss different aspects of the reception of his oeuvre, not only in the German, but in the European context of the 19th century. If the painter was not recognized by the historians, he emerged, mainly thanks to his German-scandinavian Pomeranian culture, as a model among Scandinavian artists, who came largely through personal contact with Friedrich himself or via his neighbour and friend, the Norwegian painter J. C. C. Dahl. In the heart of intense debates in Germany and Scandinavia, landscape painting became a subject of political interest. This thesis is pointing the heritage of Friedrich aesthetics in the birth of Nordic painting traditions, beyond resonances and visual affinities between works. Following this itinerary through Nordic countries, reaching France, permits to question again the reception of Friedrich in French artistic milieux, where he never was on public display

This dissertation demonstrates how Samuel Taylor Coleridge provides a unique vision of reality in which his evolving self-consciousness mirrors, contributes to, and is subsumed by a single universal consciousness. Utilizing the divine power of imagination, he is able to decipher the images from the material world as characters of God's symbolic language of self-revelation; subsequently, through the divine "attribute" of reason, he is able to transform them into a corresponding symbolic language of poetry. He realizes that his creativity is a finite repetition of God's infinite act of creation in which "spirit," God's consciousness in creation, comes to an awareness of itself through the human mind. This study argues that, according to Coleridge, these processes follow a divine intention, and the human faculties and the mind's structure have been molded precisely to achieve a particular understanding of reality that conforms to God's requirements and for spirit's self-actualization. Furthermore, the process by which Coleridge creates and derives knowledge from his poetic expressions follows an archetypal blueprint according to which all natural processes operate. This project illustrates not only how the theory of organicism lies at the foundation of the complex, reciprocal relationship between Coleridge's artistic expression and developing subjectivity, but also how there is an organic interrelationship between an individual's developing self-consciousness and spirit's growing awareness of its cosmic totality. Ultimately, Coleridge's writings reveal that the macrocosmic and microcosmic processes are organically interrelated, interdependent, and symbiotic and that this "truth" is gradually discovered through his experiences of the divine elements of love and beauty in creation.

Dance
Ph.D.
In her autobiography, Isadora Duncan recalled an assertion made by Karl Federn: "Only by Nietzsche, he said, will you come to the full revelation of dancing expression as you seek it" (Duncan 1995, 104). Duncan also told her students to read Nietzsche's The Birth of Tragedy, as if it was their "Bible" (Duncan 1928, 108). These statements justify an examination of Nietzsche's The Birth of Tragedy as an imperative source for understanding the depth of her dance philosophy. This dissertation asks what it means to see Duncan's philosophy of dance and its practice in the context of this nineteenth-century German philosopher. It examines Nietzsche's words and ideas about the birth of tragedy and how they become body in the writings and dance of Isadora Duncan. This dissertation focuses on the philosophical idea of the "tragic idea" according to Nietzsche's and Duncan's interpretations and applications of philosophy bodied forth in dance. This tragic idea comes from an emerging idea in intellectual history initiated by followers of Kant. The idea of drawing from Greek tragedy a philosophy that could be used in philosophical thought to debate the meaning and function of art and even life was particular to German thinkers, philosophers and literati. While it drew from Greek tragic plays a philosophy, German thought on tragedy differed from the ancients in that it was applied as a philosophy for life. The ideas on Greek tragedy that Nietzsche situates his own within were developed within and against the Romantic aesthetic. The characteristics of Romantics provide context for understanding the use of tragedy as a source for thought and art. Although Nietzsche came to oppose aspects of Romanticism, his first book was in part a dialogue with German Romantic thought and aesthetics. Nietzsche's idea of tragic philosophy in his The Birth of Tragedy is examined in precedence to Duncan's use of his book. This dissertation provides an historical contextualization of the idea of a tragic philosophy to show that Duncan's choice to base her dance philosophy on Nietzsche's tragic philosophy follows this historical philosophical thread. As Nietzsche both dedicated The Birth of Tragedy to Wagner and based the book on Wagner's interpretation of Greek tragedy (Williamson 2004, 238), and Duncan wrote on and danced to Wagner, Wagner is relevant within the specific context of understanding Duncan's dance as a philosophical practice of The Birth of Tragedy. This dissertation, then, looks into Duncan's writings as a way to read Nietzsche's The Birth of Tragedy, and through these texts to interpret some aspects alive within the Romantic mood. In addition, this dissertation incorporates as part of both the literature and the analysis of Duncan's moving image, an embodied voice of personal experience from its writer, who has practiced this dance intimately. I weave my personal experience into the dissertation, using my experience in dancing within this dance form to reflect on the ideas presented here. The tragic idea as I see it within this movement drives the dancer's ideas about dance as an expressive art form. A tragic philosophy/wisdom motivates the imagination, the range of emotional expression and the physical body as it shapes and moves itself in, through and around space. A tragic sensibility represents a quality of investigation about the range of human experience that happens in and from out of the body. It comes from deep within the body's inner space and emotional and physical aliveness. It is an idea that the dancer is conscious of and actively engaged in as a process of dancing (for oneself) and making dance (as performative).
Temple University--Theses

El romanticismo durante el siglo XIX fue un movimiento artístico reaccionario que confirió como prioridad la expresión de los sentimientos, revolucionando a las artes escénicas y plásticas como a la filosofía y al estilo de vida en Europa. Franz Liszt (1811 - 1886), pianista y compositor romántico, se destacó además de ser exitoso músico, como pensador y crítico de la música, por lo que en esta investigación se examinan dos ensayos del artista, en los que se remarca el pensamiento de la época, las necesidades en la época y el tipo de educación musical en las academias. Además, en sus ensayos se denota que el romanticismo fue una influencia en donde se buscó innovar en el arte y en la educación, reformando la percepción de la música en el siglo XIX.

La presente tesis doctoral se ha desarrollado a través de estrategias de investigación sobre la presencia de parámetros musicales en la música académica latinoamericana, específicamente en el caso de Chile, procedentes del Romanticismo y Postromanticismo europeos. Para ello, se ha realizado un trabajo de análisis del repertorio vocal acompañado, es decir, la canción lírica o de arte y algunos de los ejemplos más representativos de la ópera en cuanto a su evolución estilística. En la primera parte del trabajo se ofrecen algunos datos de lo que constituyó la primera etapa musical en el Chile, los primeros promotores, los medios de comunicación utilizados, los primeros centros de enseñanza, las obras y sus intérpretes, etc. Este trabajo de carácter archivístico se completa con un estudio pormenorizado de algunas de las obras líricas que se han considerado ejemplares para el objeto de esta tesis. Tras un breve apunte sobre la historia del género lírico del Lied, se presentan las obras, analizadas de manera detallada tanto en el aspecto literario como musical, destacando por medio de indicaciones gráficas sobre la partitura los aspectos que se quieren poner de relieve. Además se adjunta un CD con una grabación profesional de las obras analizadas. De este modo, el trabajo ofrece una panorámica integral del estudio del repertorio lírico chileno, partiendo de los fondos archivísticos, las referencias hemerográficas, los materiales musicales y literarios, su análisis y, finalmente, su interpretación. Se concluye de este modo la relevancia del influjo de los patrones europeos en la composición vocal académica en la República de Chile durante los siglo XIX y XX y el modo cómo han sido asimilados y desarrollados.
This thesis has been developed through research strategies exploring the presence of musical parameters within Latin American academic music, specifically in the case of the Republic of Chile, originating from the Romanticism and Post Romanticism European era. An analytical study of the vocal repertoire has been carried out, namely concerning the lyrical song and some of the best examples of opera in regards to its stylistic evolution. The initial part of the study covers certain details explaining what constituted the first musical stage in Chile; the first promoters, the type of media used, the first schools, the early compositions and how they were interpreted. This research, which is of an archival nature, is completed by a detailed study of some of the lyrical works that have been considered exemplary for the purpose of this thesis. After a brief note on the history of the Lied as a lyric genre the compositions are presented, analysed in detail in both their literary and musical aspect, highlighting by means of graphical indications on the score, the aspects that are emphasized. A CD with a professional recording of the analysed musical works is attached. Thus, a comprehensive overview of the study of the Chilean lyric repertoire is provided, based on musical, literary and hemerographical archival material, its analysis and interpretation. This study concludes by defining the importance of the influence of European musical standards in Chilean academic vocal composition during the nineteenth and twentieth century and the way they have been assimilated and developed

Étudier la critique d’art de Joris-Karl Huysmans soulève des enjeux esthétiques, poétiques et idéologiques. Si elle constitue un genre à part entière, que l’auteur a pratiqué en tant que tel, la critique d’art entretient des relations de complémentarité et d’interférence avec le reste de l’œuvre. S’y élabore en effet une esthétique, qui à son tour définit une poétique : parce que le critique est également écrivain, la réflexion qu’il mène au sujet des arts plastiques – peinture, sculpture, architecture – se développe parallèlement à sa pratique d’écriture. Ses options critiques reposent sur une analogie entre les arts, s’inscrivant en cela dans une longue tradition, qui va de l’ut pictura poesis horatien aux correspondances baudelairiennes, en passant par le paragone de la Renaissance. Aussi regarde-t-il l’art en tant qu’écrivain, y cherchant tantôt la confirmation de ses idées sur la littérature, tantôt un modèle d’écriture. Mais parce que la critique engage des valeurs et des convictions, elle se fait aussi la chambre d’écho des options idéologiques de son auteur, aux plans socio-économique, politique et épistémique. Huysmans regarde l’art à travers une idéologie qui se décline en un certain nombre de valeurs et de contre-valeurs : héritier d’un siècle de romantisme, il entretient un rapport douloureux avec son temps, en délicatesse avec la pensée de son époque. Cette idéologie – à la fois anticapitaliste, antibourgeoise et antimoderne – filtre donc le regard qu’il pose sur l’art : elle détermine en partie ses jugements esthétiques, elle les oriente de façon diverse et souvent contradictoire
In Joris-Karl Huysmans’s art criticism, aesthetics, poetics and ideology are at stake. Though art criticism is a genre in its own right, which the author used as such, it maintains close relations with his other works: they complete one each other as well as they interfere together. In his art criticism, Huysmans develops aesthetics, which define in its turn poetics: because the critic is also a writer, his thinking about visual arts – painting, sculpture, architecture – runs parallel with his writing process/practice. His critical assessments rest upon a comparison between the arts and therefore form part of a tradition which roots in Horace’s maxim ut pictura poesis, crosses the Renaissance period with the paragone and leads to Baudelaire’s correspondances. When watching a painting, Huysmans remains a writer: he’s looking for a confirmation of his ideas about literature or a model for his writing. But because art criticism puts values and beliefs at stake, it echoes the ideological choices of its author, on socio-economic, political and epistemic levels. Huysmans sees the arts through an ideology which comes in various values (et contre-valeurs): heir of a century deeply marked by romanticism, he maintains painful relationships with his time, in trouble with modern ideas. His ideology – against capitalism, bourgeoisie and modernity – filters the way he considers the arts; it partly determines and influences, in various but often opposing ways, his aesthetic judgement

Il s’agit de reprendre la question autobiographique à l’époque où le genre se constitue en Europe, au premier XIXe siècle, en déplaçant le regard vers les marges du genre. Les œuvres de Jean Paul, d’Ugo Foscolo, de Stendhal et de Gérard de Nerval sont d’abord étudiées sous l’angle de la poétique des genres dont elles déstabilisent les catégories. La thèse déplace la question générique en soulevant les enjeux éthiques et politiques du récit de soi qui sont liés à l’expérience du sujet et du temps. À côté de ce qui deviendra le canon en matière d’autobiographie se dessine une autre ligne autobiographique qui, en souvenir de Laurence Sterne, se place sous le signe de l’imagination et de l’arabesque. Les œuvres du corpus mettent en évidence la ligne de poésie de la vie et du sujet. Ces poétiques autobiographiques excentriques manifestent une dissemblance de soi, du temps et de l’histoire. Elles mettent en crise l’identité pensée comme « mêmeté » et l’idée d’un temps homogène. Le soi n’est pas un ; l’autobiographe n’est seul ni dans sa peau, ni dans sa langue, ni dans sa plume ; il se déplace entre les lieux et entre les langues, ne trouvant pas d’assise. La figure de l’auteur est plurielle et collective, en rupture avec le mythe du génie. Aux transfigurations de soi s’ajoutent les transfigurations de la mémoire qui ressaisit le passé au présent et pour l’avenir. Expérience mélancolique de revenance, le récit de soi multiplie les fantômes qui sont le signe d’un deuil personnel et des disjonctions de l’histoire. Témoignant des révolutions du siècle, l’autobiographe ouvre aussi l’histoire individuelle et collective : le récit de soi est prospectif. C’est une mémoire au futur
The thesis takes up the question of autobiography by focusing on works at the margins of the genre during the early 19th century, the period in which autobiographical writing in Europe came into its own. The works of Jean Paul, Ugo Foscolo, Stendhal and Gérard de Nerval destabilize established generic and canonic categories. They do so by pointing to the ethical and political issues at stake in the narration of the self, which are in turn linked to the experience of the subject and of time. The thesis thereby identifies and explores another autobiographical “line” emerging alongside canonical forms of the genre, a “line” which recalls Laurence Sterne through the use of arabesques and the reliance upon imagination in life narratives. These works emphasize the “line of poetry” which constitutes life and the subject. The poetics of these eccentric autobiographical works explores dissemblance in writing the self, time, and history. They question reductive understandings of identity as ‘sameness’ and conceptions of time as homogenous. The self is not ‘one’; the autobiographer is alone neither in his body, nor in his language, nor in the act of writing. Rather, he is in constant movement between places and languages, unable to establish a stable grounding for his narrative. The author’s persona is multiple and collective, inverting the myth of the romantic genius. Such transfigurations of the self are tied to transfigurations of memory, which allow for the past to be reenacted in the present and for the future. This melancholic experience is also one of haunting, for narratives of the self draw on the figure of the phantom as a sign of mourning for both personal and historical disjunctions. As witnesses of recent or contemporary revolutions, the autobiographers stress the incomplete nature of both individual and collective history, that is, the potential that such history contains. Narrating the self is therefore prospective; it is memory addressing the future

It is now broadly accepted that Vaughan Williams's music betrays a more complex relation to national influences than has traditionally been assumed. It is argued in this thesis that despite the trends towards revisionism that have characterized recent work, Vaughan Williams's interest in and engagement with English folk materials and cultures remains only partially understood. Offering contextual interpretation of materials newly available in the field, my work takes as its point of departure the critical neglect surrounding Vaughan Williams's contradictory compositional debut, in which he denounced the value of folk song in English art music in an article published alongside his song 'Linden Lea', subtitled 'A Dorset Folk Song'. Reconstructing the under-documented years of the composer's early career, it is demonstrated that Vaughan Williams's subsequent 'conversion' and lifelong attachment to folk song emerged as part of a broader concern with the intelligible and participatory quality of song and its performance by the human voice. As such, it is argued that the ways in which this composer theorized an idea of 'song' illuminate a powerful perspective from which to re-consider the propositions of his project for a national music. Locating Vaughan Williams's writings within contemporaneous cultural ideas and practices surrounding 'song', 'voice', and 'Englishness', this work brings such contexts into dialogue with readings of various of the composer's works, composed both before and after the First World War. It is demonstrated in this way that the rehabilitation of Vaughan Williams's music and reputation profitably proceeds by reconstructing a complex dialogue between his writings; between various cultural ideas and practices of English music; between the reception of his works by contemporaneous critics; and crucially, by considering the propositions of his music as explored through analysis. Ultimately, this thesis contends that Vaughan Williams's music often betrays a complex and self-conscious performance of cultural ideas of national identity, negotiating an optimistic or otherwise ambivalent relationship to an English musical tradition that is constructed and referenced through a particular idea of song.

Throughout history, there have been playful prefaces to literature (or in classical oratory, before display pieces). But German examples written by authors around 1800 to their own works, together with contemporary, self-authored prefaces to speculative philosophy, constitute a peculiarly paradoxical text type. Once literature was conceived as an autonomous domain rather than as a branch of general learning; as a popular book market took hold; and once systematic philosophy competed with literature’s broad acclaim as well as intellectual independence, the preface became not only a pragmatic, but also a creative and conceptual problem. Hence the preface became complicated as a form, in a broadly Romantic tradition of thought in which every act of genuine reflection was understood to expose epistemological contradiction. After my general, theoretical Preface and my comparative, historical Introduction, I focus on three preface paradoxes and three case studies of remarkably complex textuality: on Goethe, Jean Paul and Hegel. Most notable among their prefatory texts are the prefaces to Werther (1774), to a fictive second edition of Quintus Fixlein (1797) and to Phänomenologie des Geistes (1807). This trajectory is a story that begins with literary creativity and moves towards greater philosophical intricacy. The significance of my study is threefold. First and foremost, considering prefaces in this period of German literature and philosophy complements and augments the negative, subjective Early German Romantic idea of irony, Romantic textual fragmentation, as well as Jean Paul’s and Hegel’s literary and philosophically informed attempts to render both concepts and their manifestation on the page more positive and objective. Fragments are conventionally conceived as additive pieces, fortifying or undermining works. This conception can hold true for prefaces, including those by Goethe, Jean Paul and Hegel. At the end of the eighteenth and the beginning of the nineteenth century, though, a number of writers of fragments argued that their works should be understood as wholes. Precisely some prefaces by Goethe, Jean Paul and Hegel can be read so paradoxically: as unifying, wholesome (in a Sentimental sense) and systematic fragments respectively. Second and third, I show the wider importance of the German preface at the turn of the nineteenth century. Authors around 1800 not only displayed, but discovered and debated a prefatory paradoxicality that we encounter in post-Romantic, post-Structuralist and post-modern literature, theory and philosophy, too. Moreover, I demonstrate the ways in which prefaces by particularly Jean Paul and Hegel influenced especially Kierkegaard, Heidegger and Derrida.

Dès 1770, Shakespeare est érigé en modèle par les artistes partisans d’une rupture avec l’esthétique classique, jusqu’à devenir une figure tutélaire des romantismes européens, en littérature comme en musique. Hector Berlioz, fondateur du romantisme musical français, est un cas emblématique de ce geste romantique qui consiste à s’emparer d’une figure littéraire pour bousculer les catégories esthétiques existantes et renouveler les formes musicales. Le dramaturge anglais est une référence constante dans son œuvre, depuis sa découverte de Shakespeare en 1827 jusqu’à son dernier opéra, Béatrice et Bénédict en 1862, adapté de la comédie Much ado about nothing. Berlioz s’inspire de Shakespeare tant dans ses œuvres musicales que dans ses écrits critiques et autobiographiques, où les références à l’auteur anglais sont multiples. La relation que l’œuvre de Berlioz entretient avec celle du dramaturge pose à la fois des questions de réception et de transferts culturels, et le problème du passage d’un système sémiotique à un autre. Elle invite tout d’abord à s’interroger sur le processus d’appropriation d’une œuvre littéraire par un compositeur et ses enjeux théoriques, et à situer sa démarche dans le cadre plus vaste de la réception européenne de Shakespeare au tournant du xixe siècle. La référence au dramaturge dans l’œuvre de Berlioz intervient plus précisément dans le cadre de l’élaboration d’une esthétique du sublime, comme le montre l’étude des rapports entre texte et musique. Il apparaît alors que le « système shakespearien » nourrit les réflexions du compositeur sur les formes et les genres musicaux
As early as 1770, Shakespeare is set up as a model by the artists who consider it necessary to break away from classical aesthetics. His name is so high that he becomes a figurehead for the various forms of European romanticisms, in literature as well as in music. As the founder of the French musical romanticism, Hector Berlioz embodies the romantic approach which consists in seizing a literary figure to discard the existing aesthetical categories and thus bring about new musical forms. Right from 1827, the year the musician discovers Shakespeare, until his last opera in 1862, Béatrice et Bénédict, adapted from the comedy Much ado about nothing, Berlioz widely draws his inspiration from the English playwright and constantly refers to him in his musical, critical and even autobiographical works. The issues raised by this close relationship are threefold : the way Shakespeare’s plays were received, the problem of cultural transfer and the shift from one semiotics to another. First of all it brings forth questions about the process which leads a composer to make a literary works his own and the theoretical aspects at stake. Also, this relationship makes it necessary to see how Berlioz’s approach fits in with the way Europe received Shakespeare at the turn of the 19th century, in so far as the reference to the playwright takes place at a time when a new aesthetics of the sublime is in progress, as shows our study of the relationship between text and music. It so appears that the “Shakespearean system” enriches the composer’s reflexions on musical forms and genres

This thesis is an exploration of liberalism in Romania and in anthropology. Liberalism is frequently represented in contemporary anthropology as a hegemonic technocratic practice, rationalist ideology and hypocritically exclusionary politics. I challenge this representation through an ethnography of a British-Romanian rural revitalisation and conservation programme in the Saxon villages region of southern Transylvania, Romania, and the vernacular liberalism of the cosmopolitan youth who have taken this project up. Douglas Holmes has asserted that in the European Union (EU) in the twenty-first century, communities and people are experimenting with new identity projects that fuse the liberal and illiberal in innovative ways. I trace how the rural revitalisation programme brought together romantic, "integralist" visions of the Saxon villages with the EU's liberal technologies of governance to create a set of projects the value of which could be translated between diverse sets of actors, from British tourists through European bureaucrats and Transylvanian farmers. This provided local youth with the possibility of making a life in their home region in a context of significant economic decline and massive emigration. The seemingly disparate liberal and romantic elements, initially brought together in a transnational context, were "domesticated" by Transylvanian liberals as complementary resources that could be mobilised to combat entrenched problems of Romanian society and modernity, as liberals saw it, notably the failure of the state to provide key services and the stagnation of the public sphere. The state's failures had led liberals to abandon it is a source of hope, turning instead to voluntary action, which made the dilemmas of how to mobilise engaged publics all the more crucial. Village liberals' attempts to foster such publics frequently ended up reproducing their own marginality, however. Against conventional representations of liberalism, I argue that its technocratic pretensions can be an object of hope in a milieu where expertise is perceived to be absent as much as an institutional hegemony. I further conclude that the multiple ways in which the liberal and the romantic are combined challenges dominant images of liberal ideology and practice as purely abstract and formal.

The connection between Romanticism and nationalism, like most aspects of Romanticism, is complex and manifests in diverse ways. This project seeks to examine how Romanticism in Scotland, France and Germany could emphasize individualism and nationalism simultaneously, and seeks to elucidate the ways both these concepts were understood by Romantic scholars. It argues that although the connection between Romanticism and nationalism was not necessary, Romantic sensibilities were often compatible with nationalist theory. Romanticism can thus be said to have laid the theoretical groundwork for the possibility of nationalism, by emphasizing history, imagination and the importance of the collective. However, in all those things the Romantics also focused on the importance of individuals: lauding historical heroes, the imaginative genius of the scholar, and the fulfilment of the individual through belonging to a community. It further argues that the Romantics were influenced by the Enlightenment scholars’ emphasis on the individual, but sought to move away from individualism as a universal principle toward an understanding of individualism that balanced uniqueness and belonging to a particular community. Moreover, it contends that Romantic nationalism can be distinguished from later nineteenth century integral nationalism, by its relative emphasis on the individual, diversity and cosmopolitanism, but that it contained within it elements of, and therefore perhaps the seeds for, more virulent nationalism.

La Tesis se propone realizar una revisión de ciertos elementos constitutivos del pensamiento y la producción del arte y en especial de la música del Romanticismo europeo del siglo XIX. Además busca encontrar irradiaciones en el territorio americano y argentino, así como establecer posibles continuidades contemporáneas en las nociones de enseñanza, arte y artista. Desde marcos teóricos afines a concepciones postestructuralistas y psicoanaíticas se estudian diversos desarrollos situados en el mismo siglo XIX, así como en el tiempo presente. Conceptos como los de razón, sentimiento, subjetividad, nacionalismo, innovaciòn y tradición, se postulan como líneas directrices de indagación y examinación. El texto, constituido por una Introducción acerca del estado del arte, los objetivos, hipótesis y metodología, progresa luego desde una generalidad temática predominantemente teórico filosófica, hasta descripciones de los niveles técnicos y operativos del estilo y lenguaje musical romántico, para alcanzar finalmente su aplicación en algunos autores y obras paradigmáticas. El trabajo se cierra con una breve conclusión y la correspondiente bibliografía. El estilo de esta Tesis propone rescatar la idea del ensayo. En ella, los mecanismos deductivos se anexan a otras líneas de carácter divergente y especulativo. Por esta razón algunos temas resultan revisitados por medio de la aplicación de diferentes miradas y perspectivas de análisis.

Cantada em todo o mundo, a Ode à Alegria que conclui a 9ª Sinfonia de Ludwig van Beethoven, constitui um marco na civilização ocidental. Criada a partir de um poema de Friedrich von Schiller, louvando a humanidade reconciliada sob a alegria, esta ode teve um destino excecional. Em 1812, Beethoven decide compor uma 9ª Sinfonia em ré menor, resultando anos depois numa obra de um tipo radicalmente novo: uma sinfonia com coro e solistas. Nela encontramos tudo o que guiou o compositor: a fraternidade, o otimismo humanista e progressivo do Iluminismo e a exaltação romântica dos sentimentos heróicos. Desde a sua criação, a 9ª Sinfonia suscitou até aos nossos dias as mais variadas e distintas interpretações por parte de maestros e músicos. No entanto, apesar das opiniões - das mais elevadas às mais críticas – todas compartilham a visão de que haverá, nesta música, um certo ideal das relações entre os seres humanos, uma certa utopia. A Ode à Alegria é o hino oficial da União Europeia. A introdução instrumental deste movimento foi adotada em 1972 pelo Conselho da Europa como o hino da Europa e, em seguida, em 1985, como o hino oficial pelos Chefes de Estado e de Governo da União Europeia. Devido à sua conceção, é uma das composições mais brilhantes e impressionantes de Beethoven. Influenciou profundamente a história da música nos séculos XIX e XX, e não apenas o género sinfónico. A Ode à Alegria tornou-se um símbolo de paz entre as nações e os povos do mundo. A presente investigação tem como objetivo compreender se os cidadãos portugueses, enquanto cidadãos europeus também, conhecem a 9ª Sinfonia de Beethoven, o Hino à Alegria, também hino oficial da União Europeia. E ainda, se este hino europeu é um elemento musical que une todos os cidadãos da Europa. Para o efeito, optou-se por uma metodologia quantitativa baseada em inquérito por questionário, tendo sido realizados os inquéritos por questionário a uma amostra de 660 indivíduos. Após a aplicação dos inquéritos por questionário recorreu-se à abordagem da estatística descritiva (dedutiva) para análise dos dados. Os resultados revelam que a maioria dos participantes conhece a 9ª Sinfonia, o Hino à Alegria e o hino europeu. No entanto, as opiniões dividem-se no que respeita ao hino europeu ser um elemento musical de união entre os cidadãos europeus.
Sung all over the world, the Ode to Joy that concludes the 9th Symphony of Ludwig van Beethoven, is a touchstone of Western civilization. Created from a poem by Friedrich von Schiller, praising humanity reconciled under joy, this ode had an exceptional destiny. In 1812, Beethoven decided to compose a 9th Symphony in D minor, resulting years later in a work of a radically new type: a symphony with chorus and soloists. In it, we find everything that guided the composer: the brotherhood, the humanist and progressive optimism of the Enlightenment, and the romantic exaltation of the heroic feelings. Since its inception, the 9th Symphony has given rise to interpretations. However, despite the opinions - from the highest to the most critical reviews - they all share the view that there is, in this music, a certain ideal of the relations between human beings, a certain utopia. Ode to Joy is the official anthem of the European Union. The instrumental introduction of this movement was adopted in 1972 by the Council of Europe as the anthem of Europe, and then in 1985 as the official anthem by the Heads of State and Government of the European Union. Due to its design, it is one of the most brilliant and impressive compositions of Beethoven. It deeply influenced the history of music in the nineteenth and twentieth centuries, not just the symphonic genre. The Ode to Joy has become a symbol of peace between nations and peoples of the world. The present research aims to understand if Portuguese citizens, who also are European citizens, know the 9th Symphony of Beethoven, the Hymn to Joy, and also official anthem of the European Union. And yet, if this European anthem is a musical element that unites all the citizens of Europe. For this purpose, a quantitative methodology was chosen based on a questionnaire survey, and questionnaire surveys were carried out on a sample of 660 individuals. After the application of the questionnaire surveys we used the descriptive (deductive) statistics approach to analyze the data. The results show that most of the participants know the 9th Symphony, the Hymn to Joy and the European anthem. However, opinions are divided as regards the European anthem being a musical element of union between European citizens.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1991.
Vita. Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves: 277-291).