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The author of the article deals with specific features of literary myth concerning intertextuality, and mainly the issue of identification of hypotext in literary texts rewriting the mythological narrative. Providing works of the three writers as an example — André Gide, Jean Lorrain, Paul Valéry — the author points out the French literature tendency « fin de siècle » to ambiguous oscillation between the creation of the myth itself and its interpretation beyond the scope of one comprehensive artistic discourse.

This dissertation examines modes of citations in Hermann Broch's work Die Schuldlosen. Focusing on the topoi of romanticism and myth, I discuss tensions between Hermann Broch's theoretical arguments and his last literary work. These tensions are an expression and formal manifestation of an auctorial attempt to implement his self-declared principles of literature, such as the creation of epistemological value, the depiction of world totality, and the creation of a new form of expression, a new language, and a new myth. In each chapter, I focus on a different topos relevant to Broch's work Die Schuldlosen. With the help of close readings and a genetic analysis of the work, I demonstrate how Broch creates the unreliable citations that serve his goals. The first chapter illuminates the tension between Broch's theoretical works and Die Schuldlosen concerning the topos of romanticism. In a case study on stone imagery, I ask whether Broch's modes of citing romanticism can be considered a productive intermediate step to creating a new form. I show that Broch's citations can be qualified as unreliable citations, and how structural correspondences intensify their effect on the reader’s experience. The chapter ends with a discussion of the political function of Broch's citations. The second chapter deals with Broch's concept of myth and discusses the tension between Broch's declared intention to develop a new myth and his actual use of existing myths in his works. In two case studies, I trace Broch's citations of the Faust myth and the Don Juan myth. I show that one can understand Broch's specific citations of myth as an experiment to explore how the interruption of a recurring cultural cycle would allow for a new form to develop.

En este artículo se plantea la posibilidad de comprender cómo la teorización respecto a los géneros y el concepto de identidad narrativa, como criterios de la hermenéutica literaria, son susceptibles de ser abordados en un relato de la tradición oral kogui, que funge como literatura, sin reducir su potencia semántica y particularidad -- El ejercicio se concibe desde tres lugares: el reconocimiento del tránsito de lo verbal a lo escrito; la ubicación del mito en la taxonomía literaria, acudiendo al concepto de relato de Gennette y revisando su lugar en la opción de hibridaciones de los géneros que plantea Derrida; y, finalmente, la aplicación de algunas de las nociones de identidad narrativa que propone Ricouer, revisando si el sujeto literario se inclina, o no, a pertenecer a ellas, This article explains how the theories of gender and narrative identity, as criteria of literary hermeneutics, can be seen in a text from the Kogui's storytelling tradition -- This storytelling tradition is assumed as literature considering its semantic power and unique characteristics -- The analysis is addressed from three conceptual points: first to acknowledge the transformation from oral to written, second its classification in literary taxonomy according to the narratologies concepts of Genette and review its literary gender according to the hybridization of genders of Derrida, and finally the use of narrative identity that Ricouer proposes

Scholars and storytellers alike have deemed George MacDonald a great mythopoeic writer, an exemplar of the art. Examination of this accolade by those who first applied it to him proves it profoundly theological: for them a mythopoeic tale was a relational medium through which transformation might occur, transcending boundaries of time and space. The implications challenge much contemporary critical study of MacDonald, for they demand that his literary life and his theological life cannot be divorced if either is to be adequately assessed. Yet they prove consistent with the critical methodology MacDonald himself models and promotes. Utilizing MacDonald’s relational methodology evinces his intentional facilitating of Mythopoesis. It also reveals how oversights have impeded critical readings both of MacDonald’s writing and of his character. It evokes a redressing of MacDonald’s relationship with his Scottish cultural, theological, and familial environment – of how his writing is a response that rises out of these, rather than, as has so often been asserted, a mere reaction against them. Consequently it becomes evident that key relationships, both literary and personal, have been neglected in MacDonald scholarship – relationships that confirm MacDonald’s convictions and inform his writing, and the examination of which restores his identity as a literature scholar. Of particular relational import in this reassessment is A.J. Scott, a Scottish visionary intentionally chosen by MacDonald to mentor him in a holistic Weltanschauung. Little has been written on Scott, yet not only was he MacDonald’s prime influence in adulthood, but he forged the literary vocation that became MacDonald’s own. Previously unexamined personal and textual engagement with John Ruskin enables entirely new readings of standard MacDonald texts, as does the textual engagement with Matthew Arnold and F.D. Maurice. These close readings, informed by the established context, demonstrate MacDonald’s emergence, practice, and intent as a mythopoeic writer.

This study undertakes an examination of the representation of nature in works of literature that it regards as early British ‘mythopoeic fantasy’. By this term the thesis understands that fantasy fiction which is fundamentally concerned with myth or myth-making. It is the contention of the study that the connection of these works with myth or the idea of myth is integral to their presentation of nature. Specifically, this study identifies a connection between the idea of nature presented in these novels and the thought of the late-Victorian era regarding nature, primitivism, myth and the impulse behind mythopoesis. It is argued that this conceptual background is responsible for the notion of nature as a virtuous force of spiritual redemption in opposition to modernity and in particular to the dominant modern ideological model of scientific materialism. The thesis begins by examining late-Victorian sensibilities regarding myth and nature, before exposing correlative ideas in selected case studies of authors whose work it posits to be primarily mythopoeic in intent. The first of these studies considers the work of Henry Rider Haggard, the second examines Scottish writer David Lindsay, and the third looks at the mythopoeic endeavours of J. R. R. Tolkien, the latter standing alone among the authors considered in these central case studies in producing fiction under a fully developed theory of mythopoesis. The perspective is then widened in the final chapter, allowing consideration of authors such as William Morris and H. G. Wells. The study attempts to demonstrate the prevalence of an identifiable conceptual model of nature in the period it considers to constitute the age of early mythopoeic fantasy fiction, which it conceives to date from the late-Victorian era to the apotheosis of Tolkien’s work.

Made available in DSpace on 2014-06-11T19:29:49Z (GMT). No. of bitstreams: 0 Previous issue date: 2002-09-25Bitstream added on 2014-06-13T19:59:51Z : No. of bitstreams: 1 santos_lao_me_sjrp.pdf: 426599 bytes, checksum: 3176945f8cf0bbb0c9d25106ac0a4943 (MD5) O exercício de análise acerca da obra Matrinchã do Teles Pires tende emergir os aspectos literários que a constituem na construção da temática do mito da busca, na recriação da lenda do profeta João Maria e na releitura de acontecimentos históricos. O percurso de leitura e de produção de sentido percorre os três elementos principais, o mítico, o lendário e o histórico, desfibrando-os para reconhecer, em seu interior, a coerência no conjunto dos procedimentos estéticos que lhe asseguram o caráter de ficção. O aspecto mítico retoma, parodisticamente, o enredo do Livro do Êxodo e manifesta-se na travessia de milhares de brasileiros que deixaram suas terras, suas tradições para irem em busca de seu sonho: a terra prometida. A lenda do profeta reconstrói-se a partir das variantes que se estendem em vários espaços, desde Sorocaba, São Paulo, passando pelo conflito do Contestado e se recriando em Eleutério, personagem central da obra em estudo. Um andarilho que assume o caráter messiânico após a morte de seu ídolo histórico, Getúlio Vargas, e duplica as ações do primeiro monge em terras mato-grossenses. A presença do fator histórico na narrativa marca-se no resgate da era Vargas e dos projetos de expansão nacional que vão desencadear o movimento migratório para o norte do estado de Mato Grosso. Para o desenvolvimento do estudo desses pontos na composição da estrutura são utilizadas teorias e bibliografias específicas. Posteriormente, consideram-se os fundamentos da narrativa para a constituição do narrador, centro da investigação, que funciona como elemento catalisador entre as outras categorias como tempo, espaço, enredo e personagens. Todos esses fragmentos são cimentados no mosaico ficcional pela ironia sutil e pela pluralidade de vozes que dão a obra um perfil pós-moderno. The analysis exercise concerning the novel Mantrinchã do Teles Pires tends to emerge the literary aspects which constitute in the thematic construction of the myth research, in the legend recreation of the prophet João Maria and in the re-reading of historical happenings. The reading course and the sense production go through the three main elements: the mythical, the legendary and the historical, analysing them to recognize, in its interior, the coherence in the aesthetic set of procedures that assure it the fiction character. The mythical aspect retakes, in a parody way, the plot of Exodus Book and manifests in the crossing of thousands of Brazilians who left their lands and tradition to go through their dream: the promised land. The prophet legend reconstructs from versions that extend in several spaces, from Sorocaba, São Paulo, passing by Contestado conflict and recreating itself in Eleutério, the main character of the book. A hiker who assumes the messianic character after his historical idol death, Getúlio Vargas, and doubles the first monk action in the lands of Mato Grosso. The historical factor presence in the narrative fixes itself in the rescue of Vargas Era and of national expansion projects which will trigger off the migratory movement to the North of the state of Mato Grosso. For the study development of these points in the structure composition we will use specific theories and bibliographies. Afterwards, we will consider the narrative basis to the narrator constitution, the main point of this research, which works as the catalyst element between the other categories like time, space, plot and characters. All these fragments are cemented on the fictional mosaic by subtle irony and by plurality of voices which give to the work a post-modern profile.

T.S. Eliot's use of allusion is crucial to the structure and themes of his early poetry. It may be viewed as a compulsion, evident in even the earliest poems, rather than just affectation or elitism. His allusions often involve the reversal or re-ordering of constructions of gender in other literature, especially in other literary treatments of myth. Eliot's "classical" anti-Romanticism may be understood according to this dual concern with myth and gender, in that his poetry simultaneously derives from and attacks a perceived "feminised" Romantic tradition, one which focuses on female characters and which fetishises, particularly, a sympathetic portrayal of femmes fatales of classical myth, such as Circe, Lamia and Venus. Eliot is thus subverting, or "correcting", what are themselves often subversive genderings of myth. Another aspect of myth, that of the quest, is set in opposition to the predatory female by Eliot. A number of early poems place flâneur figures in the role of questers in a context of constraining feminine influence. These questers attempt, via mysticism, to escape from or blur gender and sexuality, or may be ensnared by such things in fertility rituals. A sadomasochistic motivation towards martyrdom is present in poems between 1911 and 1920. With its dual characteristics of disguise and exposure, Eliotic allusion to ritual and myth is itself a ritual (of literary re-enactment) based on a myth (of literature), namely Eliot's "Tradition". Allusive reconfiguration being a two-way process, Eliot's poetry is often implicitly subverted or "corrected" by its own allusions. Thus we are offered more complex representations of gender than may first appear; female characters may be viewed as sympathetic as well as predatory, male ones as being constructed often from representations of femininity rather than masculinity. The poems themselves demonstrate intense awareness of this fluctuation of gender, which appears in earlier poems as a threat, but in The Waste Land as the potential for a rapprochement between genders. This poem comprises multiple layers of re-enactments and reconfigurations of gender-in-myth, centring upon Shakespeare's Venus and Adonis. The Waste Land's treatment of myth should not be seen as merely reflecting a passing interest in anthropology, but as the culmination of concerns with myth and gender dating back to the earliest poetry. The complex interrelation of the two aspects leaves it unclear whether Eliot's allusive compulsion derives principally from a concern with mythologies of literature or from a concern with mythologies of gender.

The author's interest in Commonwealth Literature is grounded in a concern about the place of English in post-colonial Malta. The writing of those who have been, like the Maltese, through the process of renegotiating their identity through and beyond Independence is of particular interest to our students. In addition, the fact that the author teaches English Colonial, Australian and African Literature within the Department of English has shown her how quick Maltese students are to grasp different aspects of identity construction in the work of these writers. An exploration of myth and history in Commonwealth Literature showed that the traditional European opposition between mythological thought and historic vision was untenable vis-a-vis the writer's practice in Africa, Australia and other Commonwealth countries. Writers such as Chinua Achebe, Ayi Kwei Armah, Wole Soyinka, Patrick White and Randolph Stow often show a mythopoeic sensibility as well as political consciousness. Such writers utilise myth but do not allow their novels to move outside a time referent. They project indigenous religions with their gods and rituals but remain grounded in their society's actual situation, which they are fully committed to ameliorate., peer-reviewed

Doctorat en philosophie et lettres, info:eu-repo/semantics/nonPublished

This thesis has its origins in the intention to explore aspects of New York fiction in the 1980s.

In "Ulysses", Joyce made many references to the atmosphere he found in Trieste during his second stay between 1919 and 1920, and they were mostly connected with the decay of the town and with death itself. Italo Svevo gave a lecture about Joyce, an occasion in which he remarked that, while remembering, artists create at the same time, thus causing autobiographical elements to undergo a transformation. The relationship between Joyce, Svevo, and Trieste is reflected in some literary references in their works, although they are rather implicit. The critical reading of two passages from "Ulysses" and "La Coscienza di Zeno", both dealing with a funeral, could make these references come to the fore. Joyce’s episode is tripartite, divided into descent, transition, and raising, and seems to borrow its structure from Dante’s "Divina Comedia". This same scheme might be applied to Guido Speier’s funeral in "La Coscienza di Zeno", and an accurate analysis could provide even more similarities between the two authors’ styles. Svevo’s narrative, like Joyce’s, reflects the relationship of the author with his surrounding reality: the doubts and fears permeating post-war society, the death of hope and optimism, the disappointment, and the choosing of a myth as a refuge and as a coping strategy.