Dissertations / Theses on the topic 'JOAC'

This study examined academic motivation and basic psychological needs as predictors of suicidal risk (namely, depressive symptoms and suicidal behaviors) in a sample of 348 college students. Results from regression analyses indicated that academic motivation was a significant predictor of suicidal risk. The inclusion of basic psychological needs significantly augmented the prediction model. The authors discuss implications for considering academic motivation and basic psychological needs in college counseling on the basis of the results.

The reader's theatre production of Kacy Tiller’s Personal Recollections of Joan of Arc on December 3, 2012 was the culmination of my process as an actress to portray Joan. Through character analysis, extensive research, and collaboration with fellow artists, I was able to discover and grow as an actress.

This thesis develops ten conceptual tools for investigating, designing, implementing and evaluating coordinated road safety countermeasures at a local level in Australia by examining coordinated responses at the practical, conceptual and systemic layers. Practical level tools include a descriptive model of coordinated responses, two continua of public approval and a typology. At the conceptual level they include a strategy development model, a coordination model, predictors of optimal coordination and a typology. At the systemic level, the thesis identifies the need to manage road safety in a more decentralised manner, by adopting principles from Dynamic Systems Theory and the descriptive model.

La presente tesis surgió como idea en 1993, en el curso del Festival Internacional de Música y Danza de Granada, que tuvo como ámbito de estudio la música contemporánea en España. En él, el profesor y compositor Albert Sardá realizó un exhaustivo estudio sobre los compositores del área catalana. Allí tuvimos un primer contacto con la música de Guinjoan, y tutelada por el Dr. Angel Medina, comenzó nuestro trabajo sobre el compositor catalán. El trabajo de investigación, correspondiente a la obra pianística del compositor Joan Guinjoan, se defendió en el Departamento de música y artes de la Universidad de Oviedo en 1995, y fue posteriormente publicado por la Editorial Alpuerto casi en su integridad. Este es el motivo de que el estudio de las obras para piano no hayan sido incluidas en esta tesis, ya que, guiados por el consejo de nuestro director, consideramos que en una tesis doctoral únicamente tienen cabida los trabajos inéditos.

El pensament religiós de Joan Maragall no havia estat objecte fins ara de cap estudi ampli i sistemàtic. Aquesta tesi pretén oferir una sistematització d'aquest pensament en el marc d'una biografia intel·lectual que permeti visualitzar-ne l'evolució i el desenvolupament. Expositivament, s'ha perioditzat la biografia intel·lectual en quatre etapes: 1) la religió romàntica de la bellesa (1860-1890); 2) de l'exaltació positivista dels forts a la cristianització de l'excelsior (1890-1901); 3) un neoespiritualisme modernista (1901-1906), i 4) l'últim Maragall (1906-1911). És en l'últim període quan Maragall dota el seu pensament d'una terminologia específica i li dóna una forma travada i coherent. Des d'una posició clarament antiascètica no, però, antimística , Maragall detecta l'existència en el temps de moments de suspensió de la temporalitat els «moments d'eternitat» la vivència dels quals permet superar la distinció entre vida terrenal i ultraterrenal.
Until now Joan Maragall's religious thought has not been the object of an extensive and methodical study. This thesis aims to offer a systematization of his religious thought within the framework of an intellectual biography which allows for the visualization of its evolution and development. For the purpose of this analysis, the intellectual biography has been divided in four stages: 1) the romantic period of the religion of beauty (1860-1890); 2) the positivist period, from the exaltation of the strong to the Christianization of the excelsior (1890-1901); 3) the modernist neo-spiritualist period (1901-1906), and 4) the last period (1906-1911). Maragall develops a specific terminology for his thought and gives it a coherent and unified form in the last stage. From a clearly anti-ascetic position though not anti-mystic , Maragall detects the existence of moments when temporality is suspended «moments of eternity» , the experience of which allows for the overcoming of the distinction between earthly and otherworldly.

Art historian Joan Kerr (1938-2004) championed many little-known artists in her democratic approach to Australian art history. As an architectural historian she held strong views on how ??heritage?? restoration should be conducted. She was always entertaining, at times controversial. Virginia Spate described her as fulfilling Baudelaire??s definition of a critic as ??partial, passionate and political??.1 Using material from Kerr??s personal papers, interviews with Kerr herself and with family members, friends and colleagues, as well as selections from her impressive body of published work, I have aimed to write a sympathetic yet clearsighted biography of a woman who was, to quote her husband Jim Kerr, ??a teacher, writer, wife, mother and possum stirrer??.2 Biography has not always enjoyed academic attention and until late in the 20th century it was traditionally consigned to history.3 Yet this has been an uneasy liaison and biography is now considered a hybrid form, between history and literature, with links to autobiography, psychology, sociology and anthropology. In the introductory chapter I explore the potential of these disciplines for interpreting the facts of a life. I also include a survey of literary biographical writing (including useful models), a discussion of the concept of ??public intellectual?? in relation to Joan Kerr??s reputation in Australian art history and technical issues such as structure, voice and ??speaking for??. Subsequent chapters trace Joan Kerr??s private life ?? childhood, health, education, marriage and motherhood ?? as well as her academic achievements, her work in 19th- and 20th-century Australian art and architectural history, her curatorial practice and major publications, her use of humour and satire and confrontations with art critics, academics and administrators. The final chapter encompasses Kerr??s tribute dinner at Government House in June 2003, her death on 22 February 2004 and funeral on 1 March 2004. In writing this biography I have aimed to do justice to Joan Kerr??s life and work as well as to produce an informed piece of scholarship that could be enjoyed by everyone interested in Australia??s cultural heritage.

Conselho Nacional de Desenvolvimento Científico e Tecnológico
Esta dissertação busca analisar como Joan Riley, escritora jamaicana que vive na Inglaterra, expõe e denuncia em suas obras a submissão feminina diante da opressão e violência sexual sofridas por mulheres negras. Objetivamos apontar a crítica ao papel dos discursos patriarcal e pós-colonial, práticas de poder que tornam o contexto social das mulheres representadas em seus romances propício para o exercício do jugo masculino, através da exploração do silêncio de mulheres vítimas de abusos sexuais. O necessário recorte do objeto restringiu a análise às duas personagens centrais dos romances The Unbelonging (1985) e A Kindness to the Children (1992), mulheres cujas subjetividades foram anuladas pela objetificação de seus corpos e a desumanização de suas identidades
The present work aims at analyzing how Joan Riley, Jamaican writer who lives in England, exposes and denounces in her work the female submission in face of the oppression and sexual violence suffered by black women. The objective of the study is to point out the authors criticism of patriarchal and post-colonial discourses, power practices which insert the women represented in her fiction into the proper social context for the exercise of male domination, through her exploration of silence of women who are victims of sexual abuse. The necessary cut of the object restricted the analysis to the two central characters in the novels The Unbelonging (1985) and A Kindness to the Children (1992), women whose subjectivities were made null by the objectification of their bodies and the dehumanization of their identities

Dans l'œuvre poétique de Joan Maragall (1860-1911), poète barcelonais un des plus remarquables représentants de la renaissance littéraire catalane a la transition de deux siècles, entre le romantisme et le modernisme - soumise à l'examen phonémique, limite à l'expression versifiée, on y découvre, d'après les principes, appliques a la phonétique de la langue catalane, du "système euphonique et rythmique du vers français" du professeur Michel Gauthier, la présence de toutes sortes de figures euphoniques, oscillations (successions de deux timbres de la même chaine - vocalique ou consonantique - sur un ensemble d'au moins trois occurrences) et les séries (ensemble d'au moins deux groupes identiques ou semblables de phonèmes successifs de la même chaine). L’étude détaillée (concernant la stylistique, la syntaxe, la sémantique et l'euphonie) des cents vers de l'oda nova a Barcelona (nouvelle ode a Barcelona) fait apparaitre certains rapports entre le son et le sens, permet d'avancer des hypothèses sur la genèse de quelques vers et meta jour les équilibres euphoniques inhérents a l'expression poétique. Et de ce fait, le système euphonique devient théorie euphonique, i. E. , une nouvelle méthode d'approche et d'interprétation de la réalité poetique, dans son ensemble
In the poetical work of Joan Maragall (1860-1911), a Barcelona poetone of the most representative of the catalan literary revival, between romantism and modernism - all sorts of euphonic representations appear such as: oscillations (a succession of two tones of the same sequence -vowel or consonant - over a group of at least three), series (a unity of at least two identical groups of two phonems running in the same sequence). These phonic representations have been outlined in "the euphonic and rhythmic system of French verse" by professor Michel Gauthier, adapted to the Catalan language. A detailed study (about stylistics, syntax, semantics and euphonic) of the one hundred verses of the new ode to Barcelona discloses certain relationships between the sound and the meaning. There are several hypothesis concerning the origin of various verses which bring to light the inherent euphonic balances in the poetic expression. Therefore the euphonic system turns into a euphonic theory, i. E. , a new method of approaching and interpreting poetry as a whole

Born in 1926, Frances "Sissy" Tarlton Farenthold began her exploration of politics at a young age. In 1942, Farenthold graduated from Hockaday School for Girls. In 1945, she graduated from Vassar College, and in 1949, she graduated from the University of Texas School of Law. Farenthold was a practicing lawyer, participated in the Corpus Christi Human Relations Commission from 1964 to 1969, and directed Nueces County Legal Aid from 1965 to 1967. In 1969, she began her first term in the Texas House of Representatives. During her second term in the House (1971-1972), Farenthold became a leader in the fight against government corruption. In 1972, she ran in the Democratic primary for Texas governor, and forced a close run-off vote with Dolph Briscoe. Soon afterwards in 1972, she was nominated as a Democratic vice-presidential candidate at the Democratic convention, in addition to her nomination as the chairperson of the National Women's Political Caucus. Farenthold ran in the Democratic primary for governor again in 1974, but lost decisively. From 1976 until 1980, she was the first woman president of Wells College, before coming back to Texas and opening a law practice. For the next three decades, Farenthold practiced law, taught at the University of Houston, and furthered her activism for the environment, as well as women's, minority's, gay and lesbian, and immigrant's rights. She currently lives in Houston and continues working towards these goals.

Joan Mascaró i Fornés (1897-1987) fue filólogo, poeta, orientalista, profesor en la Universidad Cambridge y, sobretodo, traductor de la Bhagavad Gita, los Upanishads i el Dhammapada desde el sánscrito y pali al inglés.
La tesis es una tesis bibliográfica centrada en la obra de Mascaró y que sistematiza en un solo documento gran variedad de obras dispersas y algunas de ellas inéditas. Pretende dar una visión de conjunto sobre su pensamiento y su relación con la filosofía oriental y sobretodo con las obras que tradujo.
El interés de la tesis se centra en la actitud vital de Mascaró hacia la espiritualidad y el Yoga como herramienta para acceder a la aprehensión de la Verdad espiritual. La taxonomia que utiliza Mascaró en sus obras se basa en las palabras: Luz, Amor y Vida y la tesis pretende demostrar también su equivalencia con los términos Jñana, Bhakti y Karma Yogas.
En la tesis se tratan además, desde la perspectiva de Mascaró, temas como el budismo, la unidad del fenómeno religioso, la educación, concepto de Karma, de Dharma y otros.
Joan Mascaró i Fornés (1897-1987) was philologist, poet, orientalist, professor at Cambridge University and, above all, the translator of The Bhagavad Gita, The Upanishads and The Dhammapada from Sanskrit and Pali into English.
The thesis is bibliographical. It is centred in Mascaró's works, and it systematises a variety of disperses works, some of them unpublished in an only a document. It aspires to give a vision of his thoughts as a whole and their relationship with oriental philosophy and the works that he translated.
The main interest of the thesis is Mascaró's vital attitude towards spirituality and Yoga as a tool to gain access to the apprehension of the spiritual Truth. Mascaró's taxonomy is based in the words: Light, Love and Life and the thesis aspires to prove their equivalence with the conceptions of Jñana, Bhakti and Karma Yogas.
The Thesis also deals whith Mascaró's vision of Buddhism, the unity of religious phenomenon, education, the concepts of Karma and Dharma and others.

This thesis examines the relationship between Adorno's 'shudder' and conceptual art, in the interest of conceiving of an art form resistant to societal and ontological 'objectification', as embodied by scientific pursuit, capitalist endeavour, and recent philosophical innovation (particularly in the work of Ray Brassier's Nihil Unbound, and Quentin Meillassoux's After Finitude). This art form, it will be argued, must necessarily be completely conceptual, devoid of any object which might become sundered to these objectifying forces. Just such a form, might be appealed to in order that the subject can feign an escape from absolute objectivity at the hands of the nihilising influence of science. Can the concept of freedom as an artistic declaration help the human to evade reification, in a way that can co-exist with accepted scientific findings; namely the clear base materiality of the 'subject', and the finitude of subjectivity, as signalled by Brassier and the absolute contingency of Quentin Meillassoux? Examining the implications of Duchamp's 'anything can be art' admixed with Beuys' 'We are all artists,' the study draws, in its latter third, on examinations of Adorno's 'shudder' made in the first chapter, in order to conceive of a means by which the subject may overturn its objectification via the declaration of its own subjectivity even in face of the falsity of this premise. Where, for Adorno, the 'shudder' is felt in face of the artwork, as the subject realises it base objectivity (as a result of the 'truth' which the artwork, as perpetual deceiver in a an untrue world, imparts), this study calls for the shudder, which frees the subject from objectivity, to be auto-designated by the subject, upon itself, for lack of an artwork capable of otherwise invoking it in a thoroughly reified world.

Les declarations de l'ecrivain, le contenu de sa bibliotheque et l'analyse de son discours de reception a l'academie bresilienne permettent de conclure que la metaphysique de guimaraes rosa repose sur la convergence des traditions esoteriques d'orient et d'occident taoisme et boudhisme zen, hermetisme et alchimie. Et cette double clef donne acces a l'exegese de grande sertao : veredas. Interprete comme mise en scene d'une succession de projections dans l'eternel present au cours desquelles sont reactualises les grands mythes des religions primordiales (egypte, babylone, ancien testament, grece antique, nouveau testament), le parcours de riobaldo dessine dans le sertao bresilien une geographie sacree ou s'inscrit la quete de la pierre philosophale. Assiste par des hierophantes occultes, le heros, parti du chaos originel de la grande deesse yin, s'avance vers la lumiere separatrice du pere-chef yang, pour, dans l'episode final, decouvrir l'unite superieure de la coincidentia oppositorum. La litterature devient ainsi transmission d'une forme de la connaissance, dans un langage faussement regionaliste dont le decryptage peut mettre le lecteur sur la voie de sa propre initiation : par l'entremise d'une oeuvre d'art a la frontiere du livre et du verbe, se reconstitue la grande chaine de la tradition esoterique dont le catholicisme romain dans sa version bresilienne populaire, avec son satanisme naif et dualiste, n'est qu'une "realite regionale" exoterique
It can be concluded from guimaraes rosa's statements, the contents of his library and the analysis of his answering speech at the brazilian academy that his metaphysics are based on the convergence of the esoteric traditions of east & west - taoism & zen budhism; hermeticism & alchemy. And this double key gives access to the exegesis of his great sertao: when interpreted as a series of projections in the eternal present during which the great myths of the primordial religions (egypt, babylon, old testament, ancient greece, new testament) are re-enacted riobaldo's path outlines a sacred geography in the brazilian hinterland - the sertao - where the quest for the philosopher's stone is played out. Helped by occult hierophants, the hero sets off from the primordial chaos of the great goddess yin, advances towards the separating light of the father-chief yang and finally discovers in the last episode the superior unity of the coincidentia oppositorum. Litterature thus becomes the transmission of a form of knowledge, in a falsely regional language, the deciphering of which can put the reader on the path of his own initiation. By the mediation of a work of art on the frontiere between the book and the word, the great chain of the esoteric tradition is reconstituted - of which roman catholicism in its popular brazilian version, with its naive and dualistic satanism, is only an exoteric "regional reality"

L'oeuvre de joao domingos bomtempo (1775-1842), le premier symphoniste et le seul preromantique portugais, fut longtemps occultee. Elle se situe dans la periode de transition entre le classicisme et le romantisme. Avec la fin du mecenat, les musiciens aspirent a leur independance. Au lendemain de la revolution francaise (en 1803), bomtempo se revela pianiste virtuose et compositeur dans un paris en fete et en effervescence culturelle. Apres l'occupation du portugal par napoleon, il composa et executa d'autres oeuvres a londres (1810-1814), ou il devint membre fondateur de la societe philharmonique. Il publia ses oeuvres a paris, chez leduc et pleyel, et a londres chez clementi. Il retourna a la musique sacree (d'ou il venait; il avait connu une education musicale religieuse et avait ete hautbois de l'orchestre de chambre du roi a lisbonne). Il devint militant de ta cause liberale et composa des oeuvres inspirees par le mouvement social portugais. Notre analyse esthetique porte sur quelques de ses oeuvres instrumentales (sonates, concertos, variations, symphonies et oeuvres religieuses). Pour saisir son oeuvre dans son itineraire, nous avons prefere une notion qui implique l'etude de son attitude, de l'interieur de son vecu, pendant cette periode de transition historique et sociale: la mouvance romantique; nous considerons bomtempo comme l'un de ses prototypes. D'ou notre effort constant de vouloir trouver le sens esthetique de ses oeuvres a la lumiere des transformations sociales et historiques au portugal et en europe, surtout pendant la premiere moitie du xixeme siecle. Apres la revolution liberale portugaise de 1820, bomtempo fonda la societe philharmonique (1822), alors que l'opera italien faisait rage en europe et surtout au portugal. Il fonda ensuite, en 1835, le conservatoire de musique de lisbonne. Cette derniere institution laicisa l'enseignement de la musique; pour la premiere fois les portugaises y accedaient
The work ofjoao domingos bomtempo (1775-1842), the first symphonist and the only preromantic portugese musician, has been occulted for a long time. It takes place in a period of transition, between classicism and romantism. With the era of patronage ending, musicians were aspiring after their independence. In 1803, bomtempo was in paris and appeared to be a composer and a virtuoso pianist. After the occupation of portugal by napoleon, he composed and executed other pieces in london (1810-1814) where he became a founder member of the philharmonic society. He published his compositions in paris by leduc and pleyel, and in london by clementi. He also composed pieces of religious music (he had been educated in religious music and a oboist to the portuguese royal chapel). He became a militant to the liberal cause. We have analysed some of his intrumental pieces from the point of view of esthetics (sonatas, concertos, variations, symphonies and religious compositions). To understand the evolution of his work, we chose to examine the way he lived and felt during this period of historical and social transition, that is the romantic stream of which he was representative. We attempted thus to find the esthetic dimension of his work through the social and historical transformations of portugal and europe in that period. After the 1820 portuguese liberal revolution, bomtempo founded the philharmonic society at a time when italian opera was in vogue in all europe and especially in portugal. He then founded in 1835 the conservatory of music in lisbon. This institution caused laicization of musical education, allowing for the first time women to study music

The cult of Joan of Arc has always had an effect on the people of France, throughout history. It has aspired too many different views and re-surfaced at times in crisis for France. During some turbulent years after the mid 19^th century the cult seems to have gained popularity. Emotional and historical writing became a fashion and Joan was presented in different ways depending on the writer and his motifs. As nationalistic front gained in popularity they understood to use her symbol in the name of France.

This following study, named French Nationalism and Joan of Arc: the Use of the Cult of Joan of Arc in France between 1871-1926, has been an attempt to study her cult from an ultra nationalistic point of view. By approaching the subject by a history of ideas theory I have tried to answer my questions in the matter, and tried to de-code the image of Joan of Arc in the name of nationalism. By first studying the nationalistic development in France as background and the basics and philosophy of the ideas I have then begun the research of the period mentioned. First and foremost I have studied the framework of nationalism and then I have used material coherent to my study, such as Action Française, writers of the 19^th-20^th century and other studies. I have come to learn that the cult of Joan was perfect for the time when ultranationalistic feelings grew in the late 19^th century as a response to the ever twisted Dreyfuss-affair. Along with nationalism came anti-Semitism and fascism and in the line of Action Française also royalism. Joan of Arc stood for all those things, at least that is what the nationalist thought, using history and documents to back it up. And if the legend did not fit the purpose, it was made to fit, all in the ideology of nationalism. Joan of Arc became the symbol they wanted for all their own beliefs. Joan of Arc was to be a piece of raw clay, able to take on any form in the hands of politics.

L'aproximació crítica a l'imaginari de Joan Ponç (1927-­‐1984) s'ha realitzat des de dues premisses bàsiques: l'interès intrínsec de les seves creacions i la possibilitat d'aprofundir en el coneixement d'un context artístic marcat per la fi de la segona guerra mundial i els estralls de la guerra civil. La peculiaritat del llenguatge plàstic i el posicionament estètic d’aquest creador s'han estudiat a partir de tres tipus de materials: la historiografia artística, l'autobiografia de l'artista i la seva obra. L’anàlisi que s’ha portat a terme ha permès inserir-­‐lo en un entorn artístic dominat per l'arrelament d’un art refractari a la innovació i entre la minoria que des de finals de la dècada de 1940 sentia un interès renovat per les avantguardes internacionals. La filiació amb l'art avançat, però, es va esvair quan va prendre força l'informalisme i Ponç va optar per seguir un sistema de treball que el distanciava d'aquest isme. La seva fidelitat a la pintura a l'oli i al dibuix va condicionar les interpretacions posteriors de la seva obra i va comportar que fos llegida com a extemporània. El relat construït per la crítica es va enriquir amb l’autobiografia de l’artista publicada per primera vegada el 1965. Una narració del jo on Ponç va articular en paral·lel un discurs sobre el seu periple vital i artístic, i va detallar els seus referents artístics: El Greco, Ramon Rogent, Joan Miró i Paul Cézanne. A partir del diàleg i la comparació entre aquests relats i les seves obres s'assoleix una millor comprensió dels seus mecanismes creatius i es defineixen les peculiaritats del seu llenguatge plàstic. La seva obra posa de manifest el seu afany de transcendir el món de les aparences i de portar a terme una experimentació formal que no posi en risc la pintura. Un camí creatiu on progressivament la geometria agafa un protagonisme més gran i conflueix amb un imaginari que s'alimenta de tradicions ancestrals. La unió d'elements aparentment contradictoris, la racionalitat de la geometria i la fantasia, esdevenen claus per conduir-­‐nos a un concepte que defineix el seu art amb tota la seva complexitat sense desdibuixar-­‐lo: el grotesc.
The critical approach to the imagination and imaginary of Joan Ponç (1927-1984) has been carried out under two basic premises: the intrinsic interest of his creations and the possibility of deepening the knowledge from an artistic context representing the end of the Second World War and the havoc of the Civil War. The characteristics of his artistic language and his aesthetic attitude have been studied based on three different points of view: artistic historiography, the artist’s autobiography, and his work. The analysis carried out has enabled it to be placed in an artistic environment dominated by a refractory taste towards innovation and within the minority, which from the end of the 1940s, had a renewed interest in international avant-garde art. His filiation with more advanced art faded as Informalism gained popularity and Ponç opted to follow a system of work that distanced him from it. His loyalty to oil painting and drawing conditioned the subsequent interpretations of his work and meant that they were seen as outdated. The narrative built up by critics were enriched by the artist’s autobiography which was published for the first time in 1965, a self narrative in which Ponç articulated a parallel discourse on his life and artistic trajectory. He also made reference to the creators he considered his referrers: El Greco, Ramon Rogent, Joan Miró and Paul Cézanne. From the dialogue and comparison between this narrative and his work his creative mechanisms are understood and the characteristics of his artistic language are defined. His work brings to light his desire to transcend from the world of appearances and to carry out a formal experimentation that doesn’t pose any risk to painting. A creative path in which geometry progressively takes on greater importance and converges with an imaginary world that feeds off ancestral traditions. The union of seemingly contradictory elements such as the logic of geometry and fantasy are key in steering us towards a concept that allows us to define the complexity of his art without blurring it: the grotesque.

Aquesta tesi estudia el llenguatge dramàtic de Joan Puig i Ferreter (1882-1956). Amb aquest objectiu hem elaborat el vocabulari de les obres teatrals de l'autor, i l'anàlisi i caracterització d'aquest vocabulari. La seva producció literària i, doncs, la dramàtica, s'inscriu en el primer terç del segle XX, un període de crisi i de canvi, perquè els models de llengua floralescos, propis de la Renaixença, semblen definitivament superats, i els escriptors com Puig i Ferreter es van haver d'esforçar a trobar un to i un estil de llengua moderns adequats als nous temes i tractaments, perquè en aquell moment no hi havia un estàndard literari compartit. L'estudi de la llengua de Puig i Ferreter ens ha permès seguir, a banda de l’interès que té per ella mateixa, aquest procés que mena a la consolidació del model general de català literari que comença a cristal·litzar cap a la tercera dècada del segle XX. Puig va ser tractat des de la seva irrupció en l’escena catalana com un autor singular a l'època pels seus plantejaments dramàtics agosarats, que no van deixar ningú indiferent. Per això ha estat de gran interès per a nosaltres analitzar i descriure l’expressió lingüística d’aquest autor, per mitjà de la qual els elements renovadors que esmentàvem anteriorment s'han manifestat en la seva obra. Els exemplars de les obres han estat sotmesos a un escaneig electrònic i s’ha passat d’una llista de formes a una llista de lemes. I, a partir del lemari, de la variació d’ocurrències al llarg de les obres i de l’estudi dels manlleus, arcaismes, cultismes estilístics, col·loquialismes i mots dialectals camptarragonins, hem arribat a les conclusions: Puig va assumir progressivament el nou model de llengua; pel que fa a l’estil, com ell mateix confessa, als quaranta anys va haver de tornar a aprendre a escriure.
Esta tesis estudia el lenguaje dramático de Joan Puig i Ferreter (1882-1956). Con este objetivo hemos elaborado el vocabulario de las obras teatrales del autor, y el análisis y caracterización de este vocabulario. Su producción literaria y, por lo tanto, la dramática, se inscribe en el primer tercio del siglo XX, un período de crisis y de cambio, porque los modelos de lengua floral, propios de la Renaixença, parecen definitivamente superados, y los escritores como Puig i Ferreter tuvieron que esforzarse a encontrar un tono y un estilo de lengua modernos y adecuados a los nuevos términos y tratamientos, porque en aquel momento no existía un estándar literario compartido. El estudio de la lengua de Puig i Ferreter nos ha permitido seguir, a parte del interés que tiene por si misma, este proceso que conduce a la consolidación del modelo general de catalán literario que empieza a cristalizar hacia la tercera década del siglo XX. Puig fue tratado desde su irrupción en la escena catalana como un autor singular en la época por sus planteamientos dramáticos atrevidos, que no dejaron a nadie indiferente. Por esta razón ha sido de gran interés para nosotros analizar y describir la expresión lingüística de este autor, por medio de la que los elementos renovadores que hemos citado anteriormente se han manifestado en su obra. Los ejemplares de su obra han sido sometidos a un proceso de escaneo electrónico y se ha pasado de una lista de formas a una lista de lemas. Y, a partir del lemario, de la variación de ocurrencias a lo largo de las obras y del estudio de préstamos, arcaísmos, cultismos estilísticos, coloquialismos y léxico dialectal procedente del Camp de Tarragona, hemos llegado a unas conclusiones: Puig asumió progresivamente el nuevo modelo de lengua; en cuanto al estilo, como él mismo nos confiesa, a los cuarenta años tuvo que volver a aprender a escribir.
This thesis studies the Joan Puig i Ferreter’s (1882-1956) dramatic language With this aim we have developed the vocabulary of the author's theatrical works, and the analysis and characterization of his vocabulary. His literary production and, therefore, dramatic production, is part of the first third of the twentieth century, a period of crisis and change, because the Floral language models, typical of the Renaixença, seem definitely overcome, and writers like Puig i Ferreter had to strive to find a modern tone and style of language appropriate to the new terms and treatments, because at that time there was no a shared literary standard language. The study of Puig i Ferreter’s language has allowed us to follow, apart from the interest that it has for itself, this process that leads to the consolidation of the general model of Catalan literary language that begins to crystallize towards the third decade of the twentieth century. Puig was treated from his irruption in the Catalan scene like a singular author in the time by his bold dramatic expositions, that did not leave anyone indifferent. For this reason it has been of great interest for us to analyze and describe the author’s linguistic expression by which the renovating elements mentioned above have been manifested in his work. The copies of his work have been subjected to an electronic scanning process and it have been moved from a list of forms to a list of slogans. And, from the lemmary, the variation of occurrences throughout the works and the study of loans, archaisms, stylistic cultisms, colloquialisms and dialectal lexicon from Camp de Tarragona, we have arrived at some conclusions: Puig gradually assumed the new language model; in terms of style, as himself confesses, at the age of forty he had to re-learn to write.

Experimental composer and performer Joan La Barbara treats the voice as a musical instrument. Through improvisation, she has developed an array of signature sounds, or extended vocal techniques, that extend the voice beyond traditional conceptions of Western classical singing. At times, her signature sounds are primal and unfamiliar, drawing upon extreme vocal registers and multiple simultaneous pitches. In 2003, La Barbara released Voice is the Original Instrument, a two-part album that comprises a selection of her earliest works from 1974 – 1980. The compositions on this album reveal La Barbara’s experimental approach to using the voice. Voice Piece: One-Note Internal Resonance Investigation explores the timbral palette within a single pitch. Circular Song plays with the necessity of a singer’s breath by vocalizing, and therefore removing, all audible inhalations and exhalations. Hear What I Feel brings the sense of touch into an improvisatory composition and performance experience. In October Music: Star Showers and Extraterrestrials, La Barbara moves past experimentation and layers her different sounds into a cohesive piece of music. This thesis is a study of La Barbara’s treatment of the voice in these four early works. I will frame my discussion with theories of the acousmatic by Mladen Dolar and Brian Kane and will also draw comparisons with Helmut Lachnemann’s musique concrète instrumentale works. In doing so, I will chart La Barbara’s experimentation and use of the voice in its original function. Specifically, the voice as the first means expression, not requiring text or traditionally musical elements, but as an communicative wordless instrument.
Arts, Faculty of
Music, School of
Graduate

C'est en procédant à une analyse de l'interaction entre l'écriture et l'image dans les œuvres de Joan Miró et de René Magritte que ce travail de mise en contraste cherche à vérifier quel est le rôle joué par l'écriture dans la création picturale - vérifier comment le langage écrit influence, interfère et/ou s'incorpore dans la genèse de l'œuvre d'art. Le texte est structuré autour de quatre axes centraux d'analyse, chacun comportant son propre fondement théorique et méthodologique. Le premier axe examine les fondements du modus operandi des deux artistes, et vise à mettre en valeur l'importance que la poésie a eue dans leur construction. Le deuxième confronte les deux artistes sans les comparer et pose la question de l'interaction entre le texte et l'image dans leurs œuvres picturales respectives (titres de tableaux, narration en peinture, influences littéraires, illustration) - et de même dans leur production littéraire, en prenant comme objet leurs poèmes et proses, ainsi que les aphorismes de Magritte. Les deux axes suivants explorent le rôle de l'écriture dans la création picturale des deux artistes au travers du prisme de la critique génétique. Le troisième étudie le processus de création de Magritte en prenant comme objet d'étude sa correspondance, laquelle conserverait la trace d'une documentation disparue. Dans le quatrième axe, les carnets de travail et les dessins préparatoires de Miró servent de base à une réflexion qui vise à dégager les principales fonctions que l'écriture occupe à l'intérieur du processus de création d'une peinture. C'est donc à la lumière de l'écriture que ce travail cherche à comprendre la création picturale de Miró et de Magritte
The present work has as its main objective to verify the role of writing in pictorial creation - to verify how written language may influence, interfere with and/or incorporate itself into the genesis of an artwork. It does so by carrying out a contrastive analysis of the interaction of text and image in the works of Joan Miró and René Magritte. The research rests upon four main axes of analysis, each one having its own methodology and its own theoretical approach. The first axis examines the founding principles of the artists' modus operandi, in an attempt to bring forth evidence of the important role played by poetry in the construction of such principles. The second axis places the two artists side by side in order to analyze a certain number of aesthetic instances where text and image interact with one another, first in their graphic and plastic work (titles, narrative, literary influences, illustration), and then in their literary work (their poetry and prose, as well as Magritte's aphorisms). The third and fourth axes of analysis explore the question of the role of writing in pictorial creation from the perspective of genetic criticism. The third axis tries to bring an understanding of Magritte's creative process through the traces that can be found in his correspondence. The fourth and last axis of analysis searches for the main operative functions of writing in the notebooks and the preliminary drawings of Miró, in order to see how writing can play a role in the creation of an image. It is thus through writing that this work aims to bring an understanding of the pictorial creation of Miró and Magritte

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Florianópolis, 1983.
Made available in DSpace on 2013-12-05T19:43:36Z (GMT). No. of bitstreams: 1 321697.pdf: 4289936 bytes, checksum: 48a579916a6445d8628b9f33c15246d8 (MD5)

Gegenstand der Dissertation ist die eingehende Beschäftigung des katalanischen Dichters Joan Maragall i Gorina (1860-1911) mit Goethe, Nietzsche und Novalis. Diese Rezeption prägt in großem Maße auch seine Überlegungen zu Fragen individueller und nationaler Identität und reflektiert insgesamt einen Prozess der Selbstfindung und Positionierung im Identitätsdiskurs der europäischen Moderne um 1900. Dementsprechend entfaltet Maragall einen Diskurs, der sich zum einen auf das kulturelle und gesellschaftspolitische Feld Kataloniens bezieht und zeitkritische Themen (Phänomen der Masse, Naturalismus- und Dekadenzkritik etc.) aufgreift, zum anderen aber auch Raum für Identitätsentwürfe schafft, die seine persönlichen Lebensprojektionen und sein Dichtungskonzept betreffen. Darüberhinaus impliziert sein Identitätsdiskurs eine zivilisationskritische Perspektive, da seine Reflexionen immer auch Aspekte der Menschheitsentwicklung allgemein berühren. – Die vorliegende Untersuchung erörtert Maragalls Lektüre deutscher Schriften nicht nur im Hinblick auf sein dichterisches Schaffen, sondern insgesamt als bestimmenden Faktor seiner intellektuellen Tätigkeit, und fragt nach Bedeutung und Funktion seiner produktiven Rezeption im kulturellen Neuerungsprozess Kataloniens. Die Arbeit fokussiert in diesem Zusammenhang sowohl die von Maragall rezipierten Primärtexte als auch seine Lektüre von Sekundärtexten (Rezensionen, Einleitungen, zeitgenössische Literaturkritik) zu deutschen Autoren und Werken, denen er vor allem in französischen Zeitschriften begegnete. Der Rückgriff auf diese Quellen erlaubt, Maragalls Identitätsdiskurs mit einem in der Maragall-Forschung bisher wenig beachteten intellektuellen Feld in Verbindung zu bringen. Dazu zählen einflussreiche Chronisten und Literaturkritiker der Epoche, die mit Nietzsche, Goethe und Novalis ihre eigenen weltanschaulichen Überzeugungen exponierten. Sie brachten Maragall nicht nur mit den irrationalen Strömungen einer neuen Spiritualität und dem zeitgenössischen Monismus, sondern auch mit dem Goethekult des Kaiserreichs in Berührung. – Dabei ist festzustellen, dass Maragalls Nietzsche-Rezeption, ungeachtet des viel zitierten Artikels von Ludwig Stein (Deutsche Rundschau, 1893), in großem Maße von den Nietzsche- Bildern der französischen Kritiker Henri Albert, Theodor de Wyzewa und Georges Valbert sowie von den Kommentaren des Zarathustra-Herausgebers Peter Gast (d.i. Heinrich Köselitz) beeinflusst wurde. Auch die von Maragall verfassten Artikel zu Goethe und Novalis tragen Spuren der zeitgenössischen Rezeption dieser Autoren: Einerseits bezieht sich Maragall auf den Goethe-Philologen Herman Grimm und den Nietzscheaner Heinrich von Stein, dessen Studie über Goethe und Schiller er besonders schätzte, andererseits zitiert er längere Textabschnitte aus Bruno Willes Einleitung zu Heinrich von Ofterdingen (1898). – Diese erweiterte Rezeptionsperspektive führt zu einer kritischen Betrachtung des »direkten« Vergleichs zwischen Maragall und den rezipierten Autoren (vgl. Titelformulierungen wie z.B. »Maragall und Novalis«), da dieses Verfahren Maragalls Rezeptionshabitus vorwiegend im Rahmen persönlicher Entwicklungsphasen fokussiert und den offensichtlichen Einfluss der Rezeptionstendenzen um 1900, insbesondere die thematischen Verschränkungen von Nietzsches Zarathustra, Goethes bzw. Emersons Persönlichkeitskult und Novalis’ Dichterimago, unberücksichtigt lässt. Diese spezifische Themenkonfiguration prägte jedoch auch Maragalls Vorstellungen von einem dem zwanzigsten Jahrhundert entsprechenden Katalonien, von einer dem Leben gehorchenden Literatur, sowie von einem ethisch und ästhetisch gelungenen Leben. – Die eigene Kultur diagnostiziert der katalanische Dichter im Spiegel des Fremden und Universalen. Seine entschiedene Hinwendung zu deutschen Autoren und sein großes Interesse an der deutschen Bildungkultur impliziert aber nicht uneingeschränkte Empathie. Aus der Perspektive des Mediterranen distanziert er sich von ausgeprägt deutschen Eigentümlichkeiten, bewundert allerdings die im Kaiserreich gewonnene Dimension kultureller Repräsentation. Als Intellektueller bemüht er sich, die katalanische Kultur an der Schwelle zum 20. Jahrhundert für ein neues Selbstverständnis zu öffnen und einer kosmopolitischen Dimension zuzuführen, genauso wie er versucht, im subtilen inneren Ich-Diskurs das Paradigma der Moderne zu durchleuchten und – ähnlich wie andere Zeitgenossen der europäischen Moderne – seine innere persönliche und poetische Bildung an Nietzsche, Goethe und Novalis auszurichten, um den Unbestimmtheiten des neuen Jahrhunderts sowie dem unaufhaltsamen materiellen Fortschritt mit einer entschiedenen geistigen Haltung begegnen zu können, denn der menschliche Fortschritt ist nach Maragall nur in der unendlichen Vergeistigung der Materie zu verorten. In seiner Dichtkunst treten Gefühl und Intuition (»paraula viva«) an die Stelle der ästhetischen Konstruktion.
“Joan Maragall’s Reception of German Literature within the Discourse of Identity of the Modern Age” This dissertation addresses the Catalan author Joan Maragall i Gorina‘s (1860-1911) extensive preoccupation with Goethe, Nietzsche and Novalis. His reception of their works greatly shapes his reflections on questions of individual and national identity and generally reflects a process of self-discovery and positioning that was taking place in the discourse of identity in European modernism around 1900. Accordingly, Maragall develops a discourse that relates, on the one hand, to the cultural and socio-political concerns of Catalonia and to contemporary issues (the phenomenon of crowds, criticism of naturalism and decadence, etc.), while, on the other hand, creating room for models of identity which affect his personal life as well as his concept of literature. Furthermore, his discourse on identity implies a perspective that is critical of civilization, since his reflections always touch upon aspects of the development of humanity. This study discusses Maragall‘s reception of German texts not only with respect to his literary output, but also as a determining factor in his intellectual activity in general, and it searches for the meaning and function of his productive reception in the cultural regeneration of Catalonia. In this regard, this work focuses both on the primary texts which Maragall read as well as on his readings of secondary texts (reviews, introductions, contemporary literary criticism) about German authors and works, most of which he encountered in French magazines. Focusing on these sources, one is able to link Maragall’s discourse of identity with an intellectual field that, thus far, has scarcely been examined in the research on Maragall. Very influential literary critics and commentators who introduced their own world view by interpreting Nietzsche, Goethe and Novalis, brought Maragall into contact with the irrational tendencies of a new spirituality and with contemporary monism, as well as with the Goethe cult of the empire. This expanded perspective of reception leads to a critical view of “direct” comparisons (i.e. titles such as “Maragall and Novalis”), since this treatment does not take into account the obvious influence of contemporary patterns of reception, particularly the thematic interconnections of Nietzsche’s Zarathustra, Goethe’s or Emerson’s personality cult and Novalis’ representation of the poet. This specific configuration of themes also influences Maragall’s idea of a nation in the twentieth century, as well as what determines that literature complies with life, and what is life when it is successfully lived ethically and aesthetically. He defines his own culture through the mirror of the foreign and the universal, in the same way as he consistently tries to measure himself spiritually as a poet and a person via a subtle inner discourse. Therein lies his modernity.

This thesis proves that the evolution of life, thoughts and work of Joan Miró in the 1968-1983 period is deeply related with his historical context in its political,economic, social, cultural and artistic. A solid conductor is his social and artistic commitment, based on four fluent influences in ideological which were depositing from childhood to old age: Catalan nationalism, Catholicism, moral conservadurism and progressive political. Such influences were sometimes contradictory and this was a personal tension, that he resolve in this period of 1968-1983 with a greater involvement in the struggle for human rights and the Spanish democracy, which is manifested in his support for acts of opposition against Franco, with the milestone of his participation in the closure of Montserrat in 1970 and the aid to the oppressed victims, and his commitment to achieving the autonomy of Catalonia and the Balearic Islands, which eventually leads him, after moving Transition democracy in 1975, to become one of the leading artists of Catalonia and even Spain, as evidenced by the significant public commissions, the great exhibitions, the largest projects of two foundations at Barcelona and Palma of Majorca, and his excellent relations with the Kings of Spain, the Culture ministers of Spanish governments, the presidents of the Generalitat of Catalonia, and the mayors of Barcelona and Palma of Majorca.
And all this is reflected in an artistic response with a renewed openness to the latest avant-garde artistic movements, which are now the Arte Povera, especially the use of debris; ephemeral art in 1969 the murals of the College of Architects of Barcelona and the Expo in Osaka; brutalism as the "toiles brûlées" in 1973; the return to dramatic expressionism of "wild paintings" which had already manifested in the most tragic times of the Civil War; the growing predominance of black and gestualism, what had already experienced in the sixties; the alternation between thought and spontaneous styles; the approach of his work in series and groups both in painting and other arts; the highest propensity to make larger works; and the use of almost all artistic useful means to achieve more widespread popular. The painting was always his favorite art, which shaped and informed the other arts. The original Miro's works are fertilized by his lively internal debate between tension to express universal ideas, with a tendency to abstraction, while his personal emotions, more prone to the use of figuration, using motives and methods of artistic tradition, the personal and collective subconscious, and the experimental will of the avant-garde transgression.

Esta investigación tiene como objeto el estudio del legado teórico y arquitectónico de Joan Rubió i Bellver (Reus, 1870 - Barcelona, 1952) en el contexto mallorquín. Rubió i Bellver acompañó a su maestro, Antoni Gaudí, a Palma de Mallorca para colaborar con él en las obras de reforma de la Seu. A partir de esa circunstancia se forja una relación muy especial con la isla que derivará en una retroalimentación fundamental para ambas partes. Esta colaboración fue el punto de partida para desarrollar toda otra serie de proyectos diseminados alrededor de la isla; la revisión del catálogo de todas esas obras que dejó en Mallorca constituye uno de los retos importantes del presente estudio.

Rubió se convirtió en el principal embajador del gaudinismo en la isla de Mallorca. Mediante todos los proyectos que Rubió dejó repartidos por la isla estaba contribuyendo a la difusión de la nueva arquitectura creada por su maestro, Antoni Gaudí. No sólo contó para estos cometidos con la ayuda de alguno de sus frecuentes colaboradores y amigos catalanes, sino que actuó de acuerdo a unas pautas que como referente último tendrían a Gaudí. Si bien es cierto que otros catalanes pasaron por la isla, véase Domènech i Montaner o Madorell, es nuestro arquitecto quien se involucró más en la idiosincrasia y el contexto mallorquín del momento, convirtiéndose en el arquitecto modernista catalán con más obra en Mallorca.

La presente investigación analiza la presencia de Rubió en Mallorca como una estrategia de un grupo reducido de intelectuales -fundamentalmente religiosos- para vincularse a Cataluña y hacerse partícipes del sentimiento nacionalista tan ferviente en aquellos años. Figuras como el obispo Campins o el vicario general Alcover son fundamentales en los encargos que Rubió recibe en la isla respondiendo esto, en última instancia, a un movimiento deliberado con los propósitos arriba mencionados. La presencia de Rubió en lugares de la isla a priori inconexos y, si cabe, algo insólitos, respondería a esta estudiada estrategia de los religiosos.

Tal vez sea su faceta como teórico aquella más desconocida, sorprendiendo muy especialmente el hecho de que, directa o indirectamente, con frecuencia aparece vinculada a Mallorca. Prácticamente un tercio del volumen de sus textos tienen como objeto algún tema o arquitectura de la isla. Varios de estos escritos fueron publicados, además, en diarios mallorquines. Dentro de todo este legado escrito interesan muy especialmente las aportaciones que se refieren al gótico meridional, siendo uno de los primeros en tomar conciencia de unas diferencias estilísticas con respecto al más popular gótico nórdico. Cabe entender estas reflexiones como parte de su sentir nacionalista y de su continua búsqueda de unas raíces comunes en todos lo países catalanes. Estas conclusiones las extrae, en su mayoría, a propósito de las exhaustivas y rigurosas investigaciones que lleva a cabo en la catedral de Mallorca, convirtiéndose estas también en estudios sin precedentes y esenciales para el conocimiento de este templo. El legado teórico de Rubió es lo que traduce más claramente su personalidad e ideología, siendo esencial para la óptima comprensión de sus arquitecturas. Su paso por Mallorca y, en especial todas sus reflexiones y estudios que de esta derivaron son fundamentales para comprender la trayectoria profesional de Rubió como arquitecto.
"Joan Rubió i Bellver in Mallorca.
Architecture and Theory

TEXT:

The aim of this research is the study of the theoretical and architectural legacy of Joan Rubió i Bellver (Reus, 1879 - Barcelona, 1952) in Mallorca. Rubió I Bellver went to Palma de Mallorca with his master, Antoni Gaudí, to collaborate with him in the works of La Seu. This collaboration set up the start for the development of a series of projects that were carried out around the island; the revision of the catalogue of all the works he left in Mallorca, is one of the most important challenges of this study.

This research analyses the presence of Rubio in Mallorca as a result of a strategy of a reduced group of intellectuals, mainly religious, in order to be related to Cataluña and take part of the nationalism that was a strong and determinant feeling at that time. Figures as the bishop Campins or the General Vicar Alcover, played an extremely important roll in involving Rubio in different projects in Mallorca.

His work as theoretician, is probably the less known side of Rubio, and specially surprising is the fact that directly or indirectly it is frequently related to Mallorca. Nearly a third of his writing is based on the architecture or other subjects of interest in the island. Moreover, several of these articles were published in newspapers of Mallorca.

Within all this written legacy, the most interesting are those referred to the Southern Gothic, being Rubió one of the pioneer in clearly establishing the differences between the above mentioned style and the most popular Northern Gothic. His statements were likely due to his nationalism and his constant research of a common identifier in all of the Catalonian Countries.

The majority of his conclusions were based on the exhaustive and rigorous research he carried out in the Cathedral of Mallorca, which became essential for the further knowledge of the temple. His work in Mallorca, and mainly his conclusions and consequents studies are of the most importance in order to understand the professional performance of Rubió as architect.

Creativitat i subversió en les reescriptures de Joan Sales se centra en la figura de l’editor i novel•lista Joan Sales (1912-1983) i pretén ressituar l’autor d’Incerta glòria dins del panorama literari català a partir d’una diversificació dels punts de mira des dels quals esdevé possible realitzar-ne un estudi. Com a base, s’han utilitzat les teories traductològiques de finals del segle XX, elaborades per autors com André Lefevere i Susan Bassnett, que situen la traducció, l’edició, l’adaptació, la crítica literària i la historiografia dins del terreny de la reescriptura creativa i atorguen un poder subversiu a totes aquestes activitats. Així, doncs, s’ha intentat modificar la tendència que, històricament, havia dut a considerar de manera negativa les reescriptures de Sales. Sota el paraigua teòric de la reescriptura, les manipulacions, els canvis i les intervencions esdevenen una eina que contribueix a l’evolució literària d’una cultura.
Creativity and subversion in Joan Sales’ rewritings focuses on the editor and novelist Joan Sales (1912-1983) and seeks to relocate the author of Uncertain Glory in the Catalan literary scene from a diversification of points of view from which it becomes possible to make an study. Translation theories of the late twentieth century have been used as a basis, written by authors such as André Lefevere and Susan Bassnett, who consider translation, edition, adaptation, critics and historiography inside the field of creative rewriting and give a subversive power to all these activities. So, the goal has been try to change the trend that historically had considered negatively Sales’ rewritings. Under the umbrella of the theory of rewriting, manipulations, changes and interventions become a tool which contributes to the development of literary culture.

Orientador: Tamás Szmrecsányi
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Economia
Made available in DSpace on 2018-08-21T14:17:07Z (GMT). No. of bitstreams: 1 Heller_Claudia_D.pdf: 17542809 bytes, checksum: dc3715c9b871c033e6dac0063c8e2950 (MD5) Previous issue date: 1996
Doutorado
Doutor em Economia

Este trabalho trata de uma interface entre arquitetura e filosofia. O instrumental teórico utilizado nesta pesquisa é a fenomenologia da linguagem de Maurice Merleau-Ponty. Propomos uma leitura dos desenhos do arquiteto Joan Villà, por meio de uma linguagem expressiva, conquistadora, estabelecida como sistema complexo, aberto, onde os signos articulam-se pela diferença que estabelecem entre si e dessa forma, constituem a unidade da linguagem do arquiteto. Nosso objetivo é situarmos o fenômeno criativo nos desenhos do arquiteto e tratar questões da gênese do sentido, Para a leitura dos aspectos latentes dos desenhos, elegemos a teoria da intersubjetividade de Merleau-Ponty, presente na fenomenologia da linguagem para situarmos o trabalho participativo de Villà junto a comunidades carentes de habitação, na exposição de um desenho arquitetônico aberto, democrático. Para os aspectos dos desenhos em si, escolhemos a questão do vazio positivo e a dialética entre espaço público e espaço privado.Dessa forma, pretendemos desenvolver uma linguagem expressiva não meramente comunicativa, indireta, alusiva, capaz de conferir sentidos para a arquitetura, pois nossa hipótese é que na contemporaneidade, no âmbito da arquitetura e do urbanismo, vive-se uma crise de sentidos.
This work is an interface between architecture and philosophy. The theoretical tool used in this research is the phenomenology of Maurice Merleau-Ponty language therefore propose here a reading of the drawings of the architect Joan Villa via an expressive language, conquering, established as a complex system, open, in which the signs articulate by the difference established between them and thus constitute the unity of the language of the architect. Our goal is to situate the phenomenon in creative designs of the architect and dealing with issues of the genesis of sense. To read the latent aspects of the designs we have chosen the theory of intersubjectivity in Merleau-Ponty, this phenomenology of language to situate participatory work villa next to needy communities in housing, exposing an open, democratic architectural design. For the visible aspects of the drawings, chose the issue of positive void and the dialectic between public space and private space. Thus, we intend to develop a merely communicative, indirect, allusive, expressive language is able to give directions to architecture because our hypothesis is that in contemporary times, in architecture and urbanism, one lives a crisis of meaning.

Jacques Dupin et Joan Miró sapent les frontières entre poésie et arts plastiques ; pourtant, ils maintiennent l'écart qui sépare leurs disciplines. Édifiée sur un champ de ruines, leur communauté artistique est le lieu d'une expérience négative au revers créateur. C'est cette tension que cette thèse explore en interrogeant les rapports entre plasticien et écrivain, entre signes plastiques et linguistiques, entre puissances de destruction et de création. Poète ou critique d'art, pour Jacques Dupin il faut trancher. Alors qu'il est considéré comme spécialiste — et même expert — de l'oeuvre de Joan Miró , il met de côté la voix du poète, il met en crise celle du critique et rejette celle du spécialiste. Il refuse en effet une parole en surplomb pour plonger dans l'atelier. Là, l'oeuvre polymorphe de Joan Miró — plasticien et poète — travaille ses textes ; là, le peintre s'offre comme modèle au critique et au poète. Sans nier l'altérité, la critique d'art se fait elle-même atelier et identifie paradoxalement Jacques Dupin à Joan Miró. L'oeuvre critique et poétique de Jacques Dupin est ainsi étudiée dans la proximité de l'artiste catalan
Jacques Dupin and Joan Miró undermine the borders between poetry and art, and yet they maintain the gap separating their subjects. Built on a field of reins, their art community is the place of a creative but negative expérience. That tension is what this dissertation explores, questioning the relations not only between plastic artist and writer, but also between plastic and linguistic signs and between forces of destruction and of creation. As a poet or an art critic, Jacques Dupin thinks a choice must be made. While he is considered as a specialist and even an expert of Joan Miró's works, he puts aside the poet's voice, disturbs the critic's and dismisses the specialist's. As a malter of fact, rather titan speaking front a different perspective, he chooses to dive into the workshop. There, the polymorphic work of Joan Miró, as well an artist and a poet, writes his reviews, and there too, the painter stands as a model for the critic and the poet. Without denying that otherness, the art review itself becomes a workshop and paradoxically identifies Jacques Dupin with Joan Miró. Jacques Dupin's critic and poetic work is there ore studied within the proximity of the Catalan artist

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão, Programa de Pós-Graduação em Literatura, Florianópolis, 2012
Made available in DSpace on 2013-06-25T21:08:56Z (GMT). No. of bitstreams: 1 312420.pdf: 1982562 bytes, checksum: fb022ff66808f9f254d474ef07f65ed1 (MD5)
Não há estudos aprofundados sobre a série Constelações (1940-1941) de Joan Miró (1893-1983). O caráter hermético das pinturas pode ser considerado uma das causas do silêncio crítico sobre a série. Nesta investigação, propomos a hipótese, a partir da análise dos documentos disponíveis, de que a dispersão da série depois de sua chegada aos Estados Unidos em meados da década de 1940 prejudicou a recepção das Constelações, pois, segundo a idéia inicial de Miró, a série de pinturas deveria ter sido integralmente adquirida pelo Museum of Modern Art (MoMA), o que garantiria a sua exposição de maneira permanente na sede da prestigiosa instituição de Nova York. A investigação também sugere que o Guernica de Pablo Picasso tenha sido uma das motivações secretas das Constelações, idealizadas por Miró como uma alternativa estética ao tratamento do tema da guerra na Arte, epitomado pelo célebre painel de Picasso. Le bel oiseau déchiffrant l'inconnu au couple d'amoureux, o vigésimo quadro da série, destaca-se dos demais por apresentar características peculiares à série, que permitem a identificação de temas e personagens do imaginário do artista, constituindo uma chave de acesso ao significado oculto das Constelações de Joan Miró e suas relações com a Cabala hebraica.

Abstract : There are no detailed studies about the Constellations series (1940-1941) by Catalan artist Joan Miró (1893-1983). The hermetic character of the paintings can be considered one of the causes of the critical silence about the series. In this research, we propose the hypothesis that the dispersion of the series after its arrival to the United States in the mid-1940s hampered the appraisal of the Constellations by critics and public, inasmuch as the initial idea of Miró was taht the series should have been fully acquired by the Museum of Modern Art (MoMA), which would had ensured its permanent display at the prestigious institution in New York. The research suggests that the Guernica by Pablo Picasso could be considered one of the secret motivations of Constellations, devised by Miró as an alternative to the aesthetic treatment of the theme of war in the Arts, epitomized by the celebrated panel by Picasso. Le bel l'oiseau déchiffrant l'inconnu au couple d'amoureux, the twentieth painting of the series, stands out from the others pictures of the suite by presenting peculiar features that enables the identification of themes and characters of the imagery of the artist, providing a key access to the hidden meaning of the Constellations of Joan Miró and its ignored relation with the Hebrew Kabbalah.

This dissertation discusses two flute works by Joan Tower (born 1938). The performance medium consists of flute alone, Hexachords for Solo Flute (1972), and flute and orchestra, the Flute Concerto (1989). The discussion on Hexachords consists of a theoretical analysis; discussion on the Flute Concerto pertains to Tower's flute writing through an investigation into her musical language and specific performance techniques. Numerous examples are included to illustrate various aspects of Tower's style. Conclusions follow. The purpose of the paper is, first, to illustrate that basic knowledge of the twelve-tone method can bring a composition out of uncertainty for the performer and allow him to present what is unique within it. Secondly, it is to investigate the stylistic maturation of Joan Tower's flute works. In order to facilitate a better understanding of Tower's music and to provide commentary about the performance of each work, the writer has quoted from personal interviews with the composer and with flutists Carol Wincenc and Patricia Spencer, to whom the works are dedicated.

Hemos situado y analizado la obra de Joan Hernández Pijuan, en su contexto "conceptual"; hemos descrito el "firmamento latente del arte, la filosofía y la ciencia", como un espectro artístico lo más amplio posible, hemos relacionado y valorado en conjunto su obra. Así nos hemos apartado, en la medida de lo posible, de los numerosos comentarios y escritos de los críticos de arte, comentándolos junto con nuestro criterio; como base de una investigación que valore y clasifique, en su justa medida, donde y como se sitúa su obra en el mundo del arte; para así "conocer su espacio pictórico" en relación a sus antecesores y como consecuencia a su entorno actual. Aunque parezca que nos apartemos del "tronco" mi deseo ha sido que, en toda la información complementaria planee, ronde o deambule el "espíritu" de su obra y de su pensamiento; y nos ayude por contraste a valorarlo, situarlo y conocerlo mejor.

Hemos demostrado que Joan Hernández Pijuan no está donde está por casualidad, sino como consecuencia de una serie de acontecimientos más o menos "ancestrales" y actuales que ha sabido captar en nuestra época, aplicarlos, y coger su bandera. "Es imposible ver el mundo, en este caso el espacio pictórico de la obra de Hernández Pijuan, desde el centro, tan sólo es posible verlo atravesándolo en todas direcciones". Fernando Zobel, apuntaba los adjetivos que, a su entender, mejor cuadraban a Hernández Pijuan: "limpio, sutil, riguroso, cerebral, elegante".

La tesis se estructura en diversos apartados que conducen al núcleo de nuestro análisis que es el espacio pictórico. En el primer bloque hemos creído conveniente situar a Hernández Pijoan en el contexto del arte español, y en mayor medida catalán, de su época, para dejar claro su personalidad diferenciada del resto de pintores, señalando su individualidad y su libertad creativa, al margen de toda clase de modas.

Un segundo bloque explica sus aspectos formales, el nouveau roman relacionado con su obra, sus lenguajes artísticos en referencia a la influencia del arte extremo - oriental y sobre todo, lo que hemos dado en llamar las imágenes indecibles presentes en sus obras.

El tercer bloque se estructura en tres grandes apartados que tratan de explicar su obra en relación a una serie de interferencias culturales que creemos le han podido influir; algunas muy próximas a su entorno, y otras-culturas primitivas o no europeas- que podemos ver al analizar concretamente todas y cada una de sus obras. Hemos creído necesario en este apartado profundizar también en el amplio espectro cultural europeo desde la filosofía presocrática hasta la más actual, pasando por el panorama científico vital, tal como es la vida y el genoma humano, la relación con el arte y la religión, a las que hemos relacionado conceptualmente la obra de Hernández Pijuan. Este relacionar su obra se convierte en el verdadero protagonista de nuestra tesis, en el hilo conductor que explica donde, cuando y porqué se sitúan sus composiciones en la global panorámica del arte de la segunda mitad del siglo XX y los inicios del siglo XXI.

El cuarto bloque trata de explicar su trayectoria artística desde la óptica del espacio pictórico, en ocho subapartados, que en las conclusiones reducimos a cuatro etapas claramente diferenciadas, que muestran cada una de sus señas de identidad, sus soluciones plásticas, su pensamiento sobre el arte en general, su obra en particular y sus referencias culturales. Hacemos mención entre otros, de artistas como Giotto, Cèzanne, Monet, Franz Kline, Barnet Newman, Saura, Millares, Van Gogh, Tàpies, Kandinsky y Seurat; filósofos como Platón y Aristóteles; la poesía de Mallarmé, Paul Valery, etc. Todo ello, como en los apartados anteriores con el contrapunto obligado de sus composiciones que muestran gráficamente lo que la literatura explica. Cierra este capítulo dos subapartados: El primero analiza su obra gráfica y el segundo intenta explicar su personalidad a través de sus escasos retratos, y a la vez componer un autorretrato de Hernández Pijuan.

A continuación expresamos las Conclusiones junto con la Bibliografía de la tesis: Libros, artículos en periódicos - revistas y catálogos del artista utilizados para la realización de la tesis, a la vez que adjuntamos la Bibliografía completa sobre Hernández Pijuan. Para finalizar adjuntamos un Apéndice Documental.
On a situé et analysé l'oeuvre de Joan Hernández Pinuan, dans son contexte "conceptuel", on a décrit le " firmament latent de l'art, la philosopie et la science", comme un spectre artistique le plus ample possible, et on a relié et évalué l'ensemble de son oeuvre. Alors, on s'est écarté, dans la mesure du possible, de nombreux commentaires et écrits de critiques d'art, en les glosant selon notre critère comme basse d'une étude qui puisse évaluer, avec détail, où et comment se situe son oeuvre dans le monde de l'art, pour "connaître ainsi son espace pictural" en relation avec ses prédécesseurs et comme conséquence à son entourage actuel. Il peut sembler qu'on s'écarte du "tronc", mais mon désir a été que, dans toute l'information complémentaire plane, rôde et déambule "l'esprit" de son oeuvre et de sa pensée; et que par contraste elle nous aide á l'evaluer, le situer et mieux le connaître. On a demontré que Joan Hernández Pijuan ne se trouve pas où il est simplement harsd, mais comme conséquence d'une série d'évenements plus au mois "ancestraux" et actuels qu'il a su capter, dans notre époque, les appliquer et arborer son drapeau.

"Impossible de voir le monde et dans ce cas, l'espace pictural de l'oeuvre de Hernández Pijuan, depuis le centre, car il est seulment possible de l'apprécier en le traversant dans tous les sens".
Fernando Zobel, designait les adjectifs que, selon lui, cadraient le mieux à Hernández Pijuan: "propre, subtil, rigoureux, cérébral, élégant"
La thèse est structrée en différentes parties qui conduissent au noyeau de notre analyse de l'espace pictural.
Dans le premier point on a cru opportun, pour mieux connaître sa personnalité différenciée du reste des peintres, de situer à Hernández Pijuan dans le contexte de l'art espagnol, et principalement catalan de son époque, en soulignant son individualité et sa liberté créative, à l'écart de n'importe quelle mode.
Le deuxième point explique ses apects formels, le nouveau roman en rapport avec son oeuvre, ses langages artistiques en référence à l'influence de l'art externe - oriental et surtout, ce qu'on a appelé les images indicibles présentes dans ses oevres.
Le troisième point est structuré en trois grands parties qui essaient d'expliquer son oeuvre en la rattachant avec une série d'interférences culturelles, qu'ont pu, selon nous, l'influencer; quelques unes très proches à son entourage, et autres cultures primitives ou pas européennes qu'on peut observer si on étudie en détail toutes et chacune de ses oeuvres.
On a cru nécessarie dans cette partie d'approfondir aussi dans l'ample espectre cuturel européen qui va de la philosophie presocratique jusqu'à la plus actuelle, en pasant par le panorama scientifique vital, comme la vie ou le génome humain, qu'on a conceptuellement relié avec l'oeuvre de Hernández Pijuan
Mettre en relation son oeuvre devient le protagoniste de notre thèse, car c'est le fil conducteur qui explique, où, quand, et pourquoi ses oeuvres se situent dans la panoramique globale de l'art du Xxème siècle et débuts du XXIéme.
Le quatrième point essaie d'expliquer sa trajectoire artisitque de l'optique de l'espace pictural, en huit sous-alinéa, que dans les conclusions on réduit à quatre etapes bien différenciées, qui montrent chacun de ses signes d'identité, ses solutions plastiques, sa pensée sur l'art en général, son oeuvre en particulier et ses références culturelles. On fait mention entre autres à artistes comme: Giotto, Cézanne, Monet, Franz Kline, Barnet Newman, Saura, Millares, Van Gogh, Tàpies, Kandinsky et Seurat; philosophes comme Platon et Aristote; la poésie de Mallarmé, Paul Valery, etc. Tout cela, comme dans les points précédents avec le contrepoint oubligé de ses compositions qui montrent graphiquement ce qui explique la littérature. Ce chapitre se ferme avec deux sous-alinéa: le premier analyse son oeuvre graphique et le deuxième tente d'expliquer sa personnalité à travers ses portraits, et composer au même temps, un autoportrait de Hernández Pijuan.
Par la suite on présente les Conclusions avec la Bibliographie de la thèse: Livres, articles journalistiques - revues et catalogues de l'artiste employés pour la réalisation de cette thèse, ainsi que la Bibliographie complète sur Hernández Pijuan. Pour finir on joint un Appendice Documentaire.
Dans l'espace pictural de l'oeuvre de Joan Hernández Pijuan, la thèse pourrait commencer par "il était une fois", parler de ce qui est arrivé de ses débuts jusqu'à nos jours. Les mots de Gombrich: "une fois tu as été petit et debout a peine tu atteingnait le main de ta mère. Tu te souviens?. Si tu le voudrais tu pourrais raconter un histoire avec ce début: Il était une fois un garçon et ce garçon c'était toi. Et, une fois toi aussi tu as été un bébé enveloppé en couches. Tu ne peut pas t'en souvenir, mais tu le sais. Ton père et ta mère aussi, une fois ils ont étés petits. Et aussi tes grands-parents. Ça fait longtemps de celà. Cependant, tu le sais, on dit qu'ils sont vieux, mais eux aussi ils ont eu de grands-pères et grands-mères qui ont pu leur dire la même chose: il était une fois. Et aisni continuellement, sans laisser de revenir en arrière. Derrière chaque il était une fois il y a toujours un autre. Tu t'es placé au moins une fois entre deux miroirs?. Ce que tu vois en eux ce sont des miroirs et des miroirs, chaque fois plus petits et flous, mais aucun est le dernier. Mème quand on n'en voit plus, il y a encore d'autres miroirs qui se trouvent derrière, devenant le "réductionnisme" le plus absolu. Il nous semble impossible d'imaginer que cela finisse, le grand-père du grand-père du grand-père du grand-père. Si tu y penses doucement avec le temps tu réussiras à le concevoir. Ajoute encore un autre. De cette façon on arrive à une époque ancienne et après à une encore plus ancienne. Toujours au-delà, comme les miroirs. Mais sans jamais retrouver le début. Derrière de chaque début il y a à nouveau un autre "il était une fois".
En ce moment on est dans cet espace pictural, cet espace microscopique dans l'histoire de la peinture dont Jean Hernández Pijuan en fait partie, (dictionnaires, livres, catalogues, expositions, prix, académicien, professeur agrégé, etc.) et tout cela sera aussi un objetif d'étude dans cette thèse, et l'espace continue encore, fils, petits-fils, arrière-petits-fils, etc, l'espace pictural persiste, jusqu'à que d'autres prennent la chaîne de la relève et ainsi successivement, tirer du fil, comme disait Joan Hernández Pijuan, se prolonge.
" C'est un puits sans fin!". Sens-tu le vertige quand tu regardes en bas? Moi aussi! Si on jete dans ce puits profond un papier brûlant, il tombera doucement, chaque fois plus fond. Et lorsqu'il tombe, il éclairera le mur du puits!. Le vois-tu plus bas? Il continue à fondre; il est arrivé si loin qu'il semble une étoile minuscule dans ce puits obscur; il devient de plus en plus petit et on ne le voit plus".
Ainsi arrive avec le souvenir et avec le futur qui deviendra souvenir. Avec lui on projecte une lumière sur le passé et avec les "rêves" celle du futur. Comme dit Maria Girona: " L'important est avoir quelque chose à dire et savoir l'exprimer". C'est ce que, dans le déroulement des années Joan Hernández Pijuan, nous a montré avec son art.
Wir haben Joan Hernández Pijuan's Werk in seinem "konzeptuellen" Zusammenhang festgelegt und analysiert; wir haben das "latente Kunst-, Philosophie und Wissenschaftsfirmament" als ein so weit wie möglich reichender Geist beschrieben, wir haben sein Werk als Ganzes aufgezeichnet und bewertet. Dabei haben wir uns soweit es ging von den zahlreichen Kommentaren und Schriften der Kunstkritiker entfernt gehalten und diese zusammen mit unserem Erachten kommentiert; als gerechte Untersuchungsgrundlage die das "wann" und "wie" der Situation seines Werks innerhalb der Kunstwelt bewertet und klassifiziert; um damit seinen piktorischem Bereich in Bezug auf seine Vorgänger und, als Konsequenz, seine heutige Umwelt kennenzulernen. Auch wenn wir uns anscheinend vom "Stamm" entfernen war es mein Wunsch, dass in der ganzen komplementären Information der "Geist" seines Werks und seiner Gedanken schwebe, sich drehe und umgehe und uns mittels dem Kontrast helfe ihn besser zu kenne, zu bewerten und zu orten. Wir haben bewiesen, dass Joan Hernández Pijuan nicht durch Zufall da ist wo er ist, sondern eher als Konsequenz einer Reihe von mehr oder weniger "urahnenhaften" und aktuellen Geschehen, die er in unserer Zeit erfasst und angewandt hat und verteidigt.

"Es ist unmöglich die Welt, in diesem Falle den piktorischen Bereich von Hernández Pijuan's Werk vom Mittelpunkt aus zu sehen, es ist nur möglich dies zu sehen, wenn man seine Welt in von allen Richtungen aus durchkreuzt".
Fernando Zobel bemerkte die Adjektive, die seines Erachtens nach Hernández Pijuan am besten beschreiben: "sauber, subtil, rigoros, zerebral, elegant".
Die These baut auf verschiedene Abschnitte auf, die zum Mittelpunkt unserer Analyse des piktorischen Bereichs führen.
Im ersten Block haben wir es als notwendig befunden, Hernández Pijuan innerhalb der spanischen Kunst, genauer in der katalanischen Kunst seiner Zeit zu orten um damit seine vom Rest der Maler verschiedene Persönlichkeit hervorzuheben wobei wir seine Individualität und schöpferische Freiheit ohne Einfluss irgendwelcher Moden aufzeichnen.
Ein zweiter Block erklärt seine formellen Aspekte, das nouveau roman in Bezug auf sein Werk, seine künstlerische Sprachen in Bezug auf den Einfluss der Extremkunst - Orientale und vor allem was wir in seinem Werk als "unaussprechbare" Abbildungen bezeichnet haben.
Der dritte Block besteht aus drei Abschnitten, die sein Werk in Bezug auf einer Reihe kultureller Interferenzen, die laut unserer Meinung einen Einfluss auf Ihn hatten, beschreibt. Einige seiner Umwelt sehr nahe gelegen, andere - primitive nicht europäische Kulturen - die wir sehen können, wenn wir jedes einzelne seiner Werke konkret analysieren.
Wir haben es für notwendig gehalten in diesem Abschnitt auch tiefer auf den europäischen Kulturgeist vom Standpunkt der pre-Sokratischen bis zur heutigen Philosophie und über das lebenswichtige wissenschaftliche Panorama wie zum Beispiel das Leben und das menschliche Genom, seine Verbindung mit der Religion und der Kunst ein zu gehen, Dinge die wir mit dem Werk von Hernández Pijuan in Verbindung gebracht haben.
Dieses sein Werk in Beziehung bringen" wird dann zum echten Darsteller unserer These, zum Leitfaden, der erklärt, wo, wann und warum seine Zusammenstellungen innerhalb des globalen Kunstpanoramas des 20. und Anfang 21. Jahrhunderts ihren Platz finden.
Der vierte Block versucht, seine Laufbahn vom Standpunkt des piktorischen Bereichs aus in acht Unterabschnitten zu erklären, die wir in den Schlüssen in vier klar unterschiedenen Etappen zusammenfassen, eine jede mit ihren eigene Identitätsanzeichen, ihren plastischen Lösungen, ihren Gedanken über die Kunst im Allgemeinen und Ihren kulturellen Zusammenhängen. Unter anderen erwähnen wir Künstler wie Giotto, Cèzanne, Monet, Franz Kline, Barnet Newman, Saura, Millares, Van Gogh, Tàpies, Kandinsky und Seurat; Philosophen wie Plato und Aristoteles; die Dichtungen von Mallarmé, Paul Valery, usw. Alles wie in den vorherigen Abschnitten zusammen mit dem entsprechenden Gegensatz seiner Zusammenstellungen, die das, was die Literatur erklärt, graphisch darstellen. Als Abschluss dieses Kapitels kommen zwei unterabschnitte: der erste analysier sein graphisches Werk und des zweite versucht, seine Persönlichkeit durch seine Bilder zu erklären und gleichzeitig ein Selbstbildnis von Hernández Pijuan darzustellen.
Anschließend erläutern wir unsere Schlussfolgerungen zusammen mit der Bibliographie der These: Bücher, Zeitungs- und Zeitschriftartikel und Kataloge des Künstlers, die wir zur Erarbeitung der These benutzt haben. Auch die vollkommene Bibliographie Hernández Pijuans wird beigelegt. Zum Schluss fügen wir einen Dokumentenanhang bei.
Innerhalb des piktorischen Bereichs von Joan Hernández Pijuans Werk könnte die These mit einem "Es war einmal" beginnen, über das berichten, was am Anfang war und was heutzutage ist. Diese Ideen werden von Gombrich wie folgt ausgedrückt: "Du warst einmal klein und im Stehen konntest du gerade die Hand deiner Mutter erreichen, Erinnerst Du dich dran? Wenn Du wolltest könntest du eine Geschichte die so anfängt, erzählen: Es war einmal ein Kind, und das warst Du. Und Du warst auch einmal ein Wickelkind. Du kannst dich nicht daran erinnern aber Du weißt, dass es so war. Dein Vater und Deine Mutter waren auch einmal klein. Und so waren es deine Großeltern. Das ist schon lange her. Aber, wie Du weißt, sagen wir sie seien Greise. Aber sie hatten auch Großeltern und konnten damals das gleiche sagen: es war einmal. Und so geht es weiter und weiter in die Vergangenheit. Hinter jedem dieser "Es war einmal" kommt immer wieder ein nächstes. Hast6 Du dich jemals zwischen zwei Spiegel gestellt? Was Du da siehst sind Spiegel und mehr Spiegel, jedes mal kleiner und unschärfer, aber Keiner ist der Letzte. Auch wenn man sie nicht mehr sieht sind da immer Spiegel im Spiegel dahinter und so wird es zum absolutesten Reduktionismus. Ein Ende ist für uns nicht vorzustellen. Der Großvater vom Großvater vom Großvater vom Großvater. Wenn Du darüber nachdenkst wirst Du es im Laufe der Zeit verstehen. Und füge noch einen ein. So kommen wir sehr weit in die Vergangenheit. Und immer weiter, wie in den Spiegeln. Hinter jedem Neuanfang gibt es immer ein"Es war einmal".
In diesem Augenblick befinden wir uns im genannten piktorischen Bereich, dieser mikroskopisch kleine Bereich in der Malereigeschichte von der Joan Hernández Pijuan Teil ist (Wörterbücher, Bücher, Kataloge, Ausstellungen, Preise, Akademiker, Professor, usw.) das ist was wir studieren und untersuchen werden als ein weiteres Thema dieser These; von hier ab geht der Bereich weiter, Söhne, Enkel, Urenkel, usw., der piktorische Bereich geht weiter bis andere die Staffel übernehmen, und so geht es weiter, das Ziehen am Leitfaden, wie Joan Hernández Pijuan sagte, geht weiter.
"Es ist ein bodenloses Loch!". Wird es Dir schwindelig wenn Du nach unten schaust!? Mir auch! Wenn wir ein brennendes Papier in diesen tiefen Brunnen werfen wird es langsam, immer tiefer, fallen. Und während es fällt wird es di Brunnenwand beleuchten! Kannst Du es immer noch da unten sehen? Es sinkt immer weiter; es ist schon so weit entfernt, dass es wie ein Stern in diesem Dunkel aussieht; es wird immer kleiner und kleiner und wir können es nicht mehr sehen."
Das gleiche passiert mit der Erinnerung und mit der Zukunft, die zu seiner Zeit zur Erinnerung wird. So werfen wir ein Licht auf die Vergangenheit und mit den "Träumen" auf die Zukunft. Wie Maria Girona schon sagte: "Das wichtige ist, etwas zu sagen haben und zu wissen, wie man es ausdrückt". Das ist es, was uns Joan Hernández Pijuan mit seiner Kunst im Laufe der Jahre gezeigt hat.
Hem situat i analitzat l'obra de Joan Hernández Pijuan al seu context "conceptual"; hem descrit el "firmament latent de l'art, la filosofia i la ciència" com un espectre artístic el més ampli possible; hem relacionat i valorat la seva obra en conjunt. Així doncs, ens hem allunyat el màxim possible dels nombrosos comentaris i escrits dels crítics d'art, comentant-los junt amb el nostre criteri; com a base d'una investigació que valori y classifiqui adientment; on i com es situa la seva obra en el món de l'art per conèixer el seu espai pictòric relacionat amb els seus antecessors i com a conseqüència del seu entorn actual. Tot i que pot semblar que ens allunyem del "tronc", el meu desig ha estat que a tota la informació complementària hi sigui present d'alguna forma l'esperit de la seva obra i el seu pensament i ens ajudi a valorar-lo, situar-lo i conèixer-lo millor per contrast. Hem demostrat que Joan Hernández Pijuan no és on és per casualitat, sinó com a conseqüència d'una sèrie de fets més o menys "ancestrals" i actuals que ha sabut captar, aplicar i agafar en la nostra època.

"Es impossible veure el món, en aquest cas l'espai pictòric de l'obra d'Hernández Pijuan, des del centre, només es pot veure si el travessem en totes les direccions".
Fernando Zobel, indicava els adjectius que segons ell millor caracteritzaven Hernández Pijuan: "net, subtil, rigorós, cerebral, elegant".
La tesi s'estructura en diversos apartats que condueixen al nucli del nostre anàlisi, que és l'espai pictòric.
Al primer bloc hem considerat adient situar a Hernández Pijuan dins del context de l'art espanyol, i en la mida del possible l'art català, de la seva època per deixar clara la seva personalitat diferenciada de la resta de pintors, remarcant la seva individualitat i llibertat creativa, al marge de qualsevol tipus de moda.
Un segon bloc explica els seus aspectes formals, el nouveau roman relacionat amb la seva obra, els llenguatges artístics relacionats amb la influència de l'art extrem - oriental i sobretot allò que em anomenat les imatges indicibles presents a la seves obres.
El tercer bloc s'estructura en tres grans apartats que expliquen la seva obra en relació a una sèrie d'interferències culturals que creiem que l'han pogut influir; algunes molt properes al seu entorn o altres cultures primitives o no europees que podem veure si analitzem concretament totes les seves obres.
Hem cregut convenient analitzar en aquest apartat l'ampli espectre cultural europeu des de la filosofia presocràtica fins la més actual, passant pel panorama científic vital, tal com és la vida i el genoma humà, la relació amb l'art i la religió, les quals hem relacionat conceptualment a l'obra de Hernández Pijuan.
Aquesta relació amb la seva obra es converteix en el verdader protagonista de la nostra tesi, en el fil conductor que explica el lloc, el moment i el motiu de les seves composicions dins el panorama artístic global de la segona meitat del segle XX i principis del segle XXI.
El quart bloc explica la seva trajectòria artística des de la perspectiva de l'espai pictòric, en vuit sub-apartats, que a les conclusions reduïm a quatre etapes molt diferenciades que mostren cadascuna de les seves senyes d'identitat, les seves solucions plàstiques, el seu pensament sobre l'art en general, la seva obra en particular i les seves referències culturals. Cal destacar, entre d'altres, artistes com Giotto, Cèzanne, Monet, Franz Kline, Barnet Newman, Saura, Millares, Van Gogh, Tàpies, Kandinsky i Seurat; filòsofs com Plató i Aristòtil; la poesia de Mallarmé, Paul Valery, etc. Com en apartats anteriors, tot això es presenta amb el contrapunt obligat de les seves composicions que mostren gràficament allò que la literatura explica. Dos sub-apartats tanquen aquest capítol: el primer, analitza la seva obra gràfica i el segon intenta explicar la seva personalitat a través dels seus retrats escassos i composar un autorretrat d'Hernández Pijuan.
A continuació, s'inclou les conclusions i la bibliografia de la tesi: Llibres, articles de diaris - revistes i catàlegs de l'artista utilitzats per a la realització de la tesi, així com la bibliografia completa sobre Hernández Pijuan. Per acabar, adjuntem un Apèndix documental.
A l'espai pictòric de l'obra de Joan Hernández Pijuan, la tesi podria començar amb "hi havia una vegada", parlar de qualsevol cosa des dels inicis fins als nostres dies. Les paraules de Gombrich reflexen aquesta idea: "Un cop vas ser petit i, dempeus, les teves sabates eren com la mà de la teva mare. Te'n recordes? Si volguessis, podries contar una història que començaria així: hi havia una vegada un nen i aquest nen eres tu. I un cop, també vas ser un nadó embolicat en bolquers. No ho pots recordar, però ho saps. La teva mare i el teu pare també van ser petits un cop. I també els avis. D'això en fa molt de temps. No obstant això, diem que són ancians però també van tenir avis i àvies que els van poder dir el mateix: hi havia una vegada... I així successivament, sense parar de retrocedir. Darrera de cada hi havia una vegada... segueix havent-hi sempre una altra. T'has col·locat alguna vegada entre dos miralls? Allò que veus són miralls i miralls, cada cop més petits i borrosos, cada cop més borrosos però cap d'ells és l'últim. Fins i tot quan no se'n veuen més, hi segueixen cabent més miralls que també es troben darrera i es converteixen en el "reduccionisme" més absolut. No és impossible imaginar que acabi; l'avi de l'avi de l'avi de l'avi de l'avi. Si ho penses amb deteniment, amb el temps aconseguiràs concebre-ho. Afegeix un altre més. D'aquesta manera arribem a una època antiga i després a una època molt antiga. Sempre més enllà, com als miralls. Però sense trobar mai el principi. Darrera de cada inici torna a haver-hi un altre inici "hi havia una vegada".
En aquest instant ens trobem en aquest espai pictòric, aquest espai microscòpic a la història de la pintura a la qual en Joan Hernández Pijuan hi forma part, (diccionaris, libres, catàlegs, exposicions, premis, acadèmic, catedràtic, etc.). Això és allò que estudiarem i investigarem com uns dels objectius més de la tesi i a partir d'aquí l'espai continua cap endavant, fills, nets, besnéts etc., l'espai pictòric continua fins que altres agafin la cadena de relleu i així successivament, l'estirar del fil, tal i com deia Joan Hernández Pijuan, continua.
"És un forat sense fons! Sents vertigen quan mires cap a baix? Jo també! Si tirem a aquest pou un paper cremant-se, caurà lentament, cada cop més fons. I en caure, il·luminarà les parets del pou! El veus allà a baix? Continua enfonsant-se; ha arribat des de tan lluny que sembla una estrella minúscula en aquest fons obscur; es fa més i més petit i ja no el veiem".
El mateix succeeix amb el recompte i amb el futur que en el seu moment serà un record. Amb aquest projectem una llum sobre el passat i amb els "somnis" projectem la llum del futur. Tal i com diu María Girona: "El més important és tenir alguna cosa a dir i saber expressar-ho". Això és allò que Joan Hernández Pijuan ens ha ensenyat amb el seu art al llarg del temps.
We have set and analyzed Joan Hernández Pijuan's work in its "conceptual" context; we have described, as comprehensively as possible, the "latent firmament of art, philosophy, and science" as an artistic spectrum, we have related and valued his work altogether. We have strayed, to the extent possible, from the numerous comments and writings of art critics, discussing them with our criterion; as the foundation of an investigation that rightly values and classifies where and how his work is set in the art world; in order to "learn about his pictorial space" in connection with his predecessors and as a result of his current environment. Although it seems that we are straying from the "core", my intention is that all complementary information can soar, go around or wander about the "spirit" of his work and thought; so as to help us value, set and know him better. We have shown that Joan Hernández Pijuan has not achieved all the things he has achieved by sheer chance, but as a consequence of a series of relatively "ancient" and current events that he has been able to capture in our times, apply and adopt as his flag.

"It is impossible to see the world, in this case the pictorial space of Hernández Pijuan's work, from the core, we can only see it by going through it in all directions".
Fernando Zobel pointed out the adjectives that, in his opinion, better described Hernández Pijuan: "clean, subtle, rigorous, cerebral, elegant".
The thesis is structured in different sections that lead to the core of our analysis, which is the pictorial space.
In the first section, we have thought it advisable to set Hernández Pijuan in the context of the Spanish art, mainly Catalan art, of his times, in order to make it clear that his personality was very different from other painters, pointing out his individuality and creative freedom, regardless any kind of fashion.
The second section explains his formal aspects, the nouveau roman related to his work, his artistic languages in connection with the influence of extreme art - Eastern art and above all, what we have called the indescribable images of his works.
The third section is structured in three large sections that try to explain his work in connection with a series of cultural interferences that we think may have had an influence on him; some of them are very close to his environment, and others-primitive cultures or non European cultures-that we can see when specifically analyzing each and every work.
For this section, we have deemed necessary to describe in greater depth the broad European cultural spectrum from Pre-Socratic philosophy to the most current philosophy, including the vital scientific scene, such as life and human genome, the relationship with art and religion, which we have conceptually related with Hernández Pijuan's work.
Connecting his work has truly become the main feature of our thesis, the guiding principle that explains where, when and why his compositions are set in the global scene of art during the second half of the 20th Century and the beginning of the 21st Century.
The fourth section tries to explain his artistic career from the point of view of the pictorial space. It is divided into eight subsections, which are summarized in the conclusions in four clearly differentiated periods that show all the signs of his identity, his plastic solutions, his thought about art in general, his work in particular and his cultural references. We mention artists that include, among others, Giotto, Cèzanne, Monet, Franz Kline, Barnet Newman, Saura, Millares, Van Gogh, Tàpies, Kandinsky and Seurat; philosophers, such as Plato and Aristotle; and the poetry of Mallarmé, Paul Valery, etc. As in the previous sections, all this includes the obliged counterpoint of his compositions that graphically show what literature explains. Two subsections bring this chapter to an end: The first one analyzes his graphic work, and the second one tries to explain his personality through his limited portraits, and attempts to compose Hernández Pijuan's self portrait.
Next, we present the Conclusions together with the thesis' Bibliography: Books, articles in newspapers - magazines and artist's catalogues used for the thesis. We also attach the complete Bibliography concerning Hernández Pijuan. Finally, we attach a Documentary Appendix.
In the pictorial space of Joan Hernández Pijuan's work, the thesis could start as "Once upon a time", in order to talk about his beginnings until the present time. Gombrich's words illustrate this idea: "You were young once, and when standing, you barely reached your mother's hand. Do you remember? If you wanted to, you would be able to tell a story that would start like this: Once upon a time, there was a boy, and that was you. And once, you were also a baby wrapped in nappies. You can't remember, but you know this. Your father and your mother were also young once. Your grandparents too. That was a long time ago. However, we say that they are old people. But they also had grandfathers and grandmothers that may have said this: once upon a time. And so on, we continue going back. Behind each "once upon a time", there is another one. Have you ever stood between two mirrors? What you see in them is mirrors and more mirrors, increasingly small and blurred, but none of them is the last one. Even when you can't see any other mirror, more mirrors still fit in other mirrors, turning into the most absolute 'reductionism'. It is impossible to imagine that it could end; the grandfather of the grandfather of the grandfather of the grandfather. If you take your time and think about it, you'll be able to conceive of it. Add another person. This way, we get to an ancient period, and then, to another period that is even more ancient. Always beyond, as with mirrors. But never getting to the beginning. Behind each beginning, there is another "Once upon a time".
Right now, we are in that pictorial space, this microscopic space in the history of painting in which Joan Hernández Pijuan participates, (dictionaries, books, catalogues, exhibitions, awards, academician, professor, etc.). This is what we are going to study and investigate as another goal of this thesis, and from now on, the space continues, children, grandchildren, great-grandchildren, etc. The pictorial space continues until other persons start replacing it, and so on and on, we continue pulling the thread, as Joan Hernández Pijuan used to say.
"! "It is a bottomless hole!". Does looking down gives you vertigo?! Me too! If we throw a burning paper to the bottom, it will fall slowly, deeper and deeper. And when reaching the bottom, it will light the walls of the well. Can you see it down there? It continues going down; it has gotten so far that it seems a minuscule star in the dark bottom; it is increasingly smaller. We can't see it anymore".
That is what happens with memories and with the future, which will eventually be a memory. Memories cast a light on the past, and "dreams" cast a light on the future. As María Girona says: "To have something to say and to know how to express it is the most important thing". This is what Joan Hernández Pijuan has taught us with his art during the course of the years.

L’objectiu primordial de la tesi és l’anàlisi de la representació de la música en la obra de l’artista Joan Carandell. S’estudia Carandell i la seva obra com a paradigma contemporani a per establir correspondències entre el món interdisciplinari de les arts i la iconografia de la representació musical. S’investiga i s’estudia la col•lecció “Història de la Música” de Carandell per la seva dimensió musical. La tesi consta de dos volums. Així mateix, el primer volum està dividit en dos capítols, apèndix I i apèndix II. I el segon volum és un annex amb la selecció de la documentació recopilada de catàlegs de les exposicions individuals, conferències, il•lustracions de llibres i revistes, i de la recopilació de premsa escrita sobre Carandell. En l’apèndix I es recopilen i es seleccionen representacions de diversos artistes, per obtenir la informació complementària i per deixar constància de les línies principals de la iconografia musical des del Romanticisme fins a la pintura contemporània. S’observen les constants iconogràfiques i les variades línies estètiques de la representació dels aspectes musicals. A l’apèndix II s’inclou un complement bibliogràfic sobre l’artista. Es parteix de l’estudi de la iconografia i de la representació de la música per establir unes línies formals de representació i es proposa la hipòtesi: Carandell s’aparta, sens dubte, de les línies establertes en la història de la representació musical i la seva “Història de la Música” s’escapa als paràmetres convencionals per la seva extensió i perquè conté un factor didàctic i filosòfic. Primera conclusió, la proposta de Carandell és innovadora perquè té sentit d’unitat pictòrica vers la vibració musical, hi ha una representació coherent de l’evolució de la música des dels grecs fins als compositors contemporanis i és un resum de la història de la música de manera pictòrica. Segona, les obres de l’artista parteixen de la vibració musical que es transforma en les seves personals i innovadores manifestacions pictòriques de línia i color. Tercera, es refereix a la intencionalitat didàctica del seu projecte “Història de la Música” que és progressista i innovador. Quarta, és sobre el suggeriment de Carandell de real però inventat que determina un surrealisme i també una metafísica que convida a imaginar una dimensió pictòrica oberta a l’espectador, a la seva pròpia experiència i sensibilitat i li descobreix expectatives de reflexió filosòfica. La cinquena conclusió refereix l’assoliment de les qüestions proposades a la hipòtesi i amb el resultat d’un treball d’investigació innovador i necessari per a la historiografia de l’art.
The main objective of the thesis is to analyse the representation of music in Joan Carandell’s work which is studied as the contemporary paradigm to establish links between the interdisciplinary world of arts and the iconography of musical representation. Carandell’s History of Music collection is researched and studied for its musical dimension. The thesis includes two volumes, the first is divided into two chapters, appendixes I and II, and the second is an annex. Appendix I gathers and selects representations of various artists to obtain complementary information and to record the main features of musical iconography, from Romanticism to contemporary painting. The iconographic constants and varied aesthetic features of representation of the musical aspects are observed. Appendix II includes a biographical complement about the artist. The starting point is the study of the iconography and musical representation to establish formal representation lines and the proposal of the following hypothesis: Carandell no doubt moves away from the established lines in the history of musical representation, his History of Music slipping away from conventional parameters due to its extension and educational and philosophical factors. First conclusion: Carandell’s proposal is innovative because of its sense of pictural unit towards musical vibration, with a consistent representation of musical evolution from the Greeks to contemporary composers, and being a summary of the history of music in a pictural fashion. Second: the artist’s works are based on the musical vibration which is transformed into his personal and innovative pictural manifestations of line and colour. Third: it refers to the educational intention of his project History of Music which is both progressive and innovative. Fourth: it deals about Carandells’s suggestion of real but invented which determines a surrealism and metaphysics leading to imagine a pictural dimension open to the eye of the beholder, to his own experience and sensitivity, uncovering to him expectations of philosophical reflection. The fifth conclusion refers to the achievement of the issues proposed in the hypothesis, with the result of a research work that is both innovative and necessary for the historiography of art.

La tesi és un estudi descriptiu dels poemes que Josep Maria Junoy i Joan Salvat-Papasseit van escriure prenent com a punt de partida l'haikú japonès. L'àmbit d'investigació és el de la literatura catalana d'entreguerres; en conseqüència, no s'hi estudien els haikús que Junoy va escriure en castellà després de la Guerra Civil, però sí, en canvi, els que va escriure en francès, per tal com la seva publicació s'orientà cap al públic lector català.
L'objectiu és descriure el model poemàtic subjacent al conjunt de poemes escrits per cadascun dels autors. Partint, d'una banda, d'una anàlisi minuciosa dels poemes, i, de l'altra, d'un estudi de les idees estètiques en les quals s'insereix el conreu de l'haikú, s'explica com el motlle japonès original és manipulat per adaptar-lo a un nou context i convertir-lo en vehicle d'unes idees estètiques diferents.
El capítol inicial és dedicat a l'estudi dels referents amb què comptaven Junoy i Salvat-Papasseit. Així, s'analitza l'èxit que l'haikú assolí en la literatura francesa a partir de l'any 1916 i les obres amb què comptaven els escriptors i lectors francesos per documentar-se sobre aquesta forma. També s'hi consideren els experiments dels imaginistes angloamericans. En l'àmbit de la literatura catalana, s'estudien especialment les reticències que Eugeni d'Ors expressà sobre la forma de l'haikú.
En el capítol dedicat a Junoy, l'anàlisi dels poemes es posa en relació amb el mediterranisme defensat per l'autor. Junoy s'acosta a l'haikú intentant trobar un punt d'equilibri entre modernitat i classicisme, i els seus haikú es caracteritzen per la tensió entre objectivitat i subjectivitat i per la importància que es dóna al tractament del temps, no solament en cadascun dels poemes, sinó en els cicles en què s'integren.
En el capítol dedicat a Salvat-Papasseit, es relacionen els haikús salvatians amb les idees estètiques desenvolupades per Torres-Garcia, Barradas i el mateix Salvat-Papasseit en el context de l'art d'avantguarda europeu. Salvat hi presenta experiències breus en les quals una sensació desperta una intuïció profunda en el subjecte poètic i li permet atènyer un estat que transcendeix el temps cronològic i que es pot relacionar amb la "sensació d'immortalitat" de què parlà Diego Ruiz. Així, l'haikú esdevé una eina per enunciar els nuclis generadors de l'activitat poètica; és per això que Salvat els empra en funció de pròleg dels seus darrers poemaris.
This thesis is a descriptive study of the poems which Junoy and Salvat-Papasseit wrote using the Japanese haiku as a starting point. The field of study is the literature written in Catalan between the First World War and the Spa nish Civil War. Therefore, the haiku that Junoy wrote in Spanish after the Civil War are not considered, but those written in French are, since their publication was oriented towards the Catalan speaking readership.
Its aim is to describe the poetical model underlying the poems written by each author. The accurate analysis of the poems and the survey of the poetic ideas according to which they were written makes it possible to explain how the original Japanese form was manipulated in order to adapt it to its new context and to make into a vehicle for aesthetic ideas which are quite different.
The first chapter surveys the works which Junoy and Salvat-Papasseit could use as a reference. The success of haiku in French literature from 1916 on, as well as the works available to French authors and readers, are analyzed. The experiments carried out in English by the Imagists are also considered. As to Catalan literature, special attention is paid to the suspicion voiced by Eugeni d'Ors against the haiku form.
In the chapter devoted to Junoy, the analysis of the poems is put into relation with the mediterranian aesthetics he promoted. Junoy saw the haiku form as an adequate tool for reaching a compromise between classicism and modernity. His haiku try to balance objectivity and subjectivity and give a great importance to the treatment of the time, not only within each single poem, but also in the poetical cycles in which they are organized.
As to Salvat-Papasseit, his haiku are considered under the light of the aesthetical ideas which Torres-García, Barradas and Salvat-Papasseit himself developed in the context of the European Avantguard mouvements. These poems describe short experiences in which a mere sensation arouses a deep intuition within the poetical subject and enables him to reach a state which transcends the chronological time and can be identified with the "sensation of inmortality" described by Diego Ruiz. Thus, the haiku form becomes a medium to anounce the seeds of poetical writing. That is the reason why Salvat used it to write short prologues for his latest books.

Un estudio hermenéutico sobre la obra de Joan Miró. La obra mironiana contiene "una intencionalidad secreta y está inscrita no ámbito de la cabalística". Por este motivo, posibilita establecer algunas relaciones con la obra esotérica de "El Bosco" y con la mística obra de Kandisky.
La parte central del estudio está dedicada a desvelar los significados: 1o) de los 20 signos de su Cortège des obsessions, siempre recurrentes en su obra y cuyo simbolismo cabalístico definiría el espíritu semita-catalán de su autor (I Parte); 2o) de "La Masia", como "metáfora mayor del habitar (existir, en sentido heideggeriano), poético- mí(s)tico del artista"(II Parte); 3o) de los "Autorretratos, cuyo discurso poético "traduce el acaecer concreto y real del devenir de su ser humano y artístico (III Parte). Así, el estudio tienta desvelar las fuentes místico-semitas,cuyas verdades dirigieron la vida y el quehacer creativo de Miró, siempre movido por una responsabilidad ética. Las conclusiones de esta lectura interpretativa son expuestas en la IV Parte del estudio.
Esta lectura conjuga conocimientos sobre la teoría del arte y el poder creativo del espíritu humano y su capacidad simbólica. El estudio procesa un continuo diálogo entre el arte y la filosofía/psicología, de modo que el saber filosófico fenomenológico o existencial ayuda a entender la obra de Miró,y ésta, a su vez., ilumina la verdad del conocimiento filosófico-existencial.
An hermenéutic study about Miro's work. The mironian artistic work contains" a secret intentionality and is inscribed in a cabalistic sphere". Therefore, it allows some relations with the esoteric work of El Bosco and with the mistic work of Kandinsky.
This study dedicates special attention to the meaning of those pictorial works: 1a) The Cortège des obsessions (collection of twenty signs)always recurrent in his work, whose symbolism will reveal the mironian semitic-catalanian Weltanschauung (Part I) ; 2a) "La Masia", "as the main metaphor of his poétic and mythic/mystic dwuelt"(exist, in heideggerian sense).(Part II) ; 3a) The Self-autorretrats, whose poetic oration translates "the real and concrete happening of his human and artistic becoming, (Part III) Thus, the study tries to discover the mystic- semitic sources from which truths Miro dealt his life and his artistic work, always moved by ethical responsability. The conclusions of this interpretative reading are exposed in Part IV.
This reading conjugates knowledges about art's theory and creative power of the human mind and its simbolic capacity. This study processes a continuous dialogue between art and philosophy/psychogy in a way that phenomenological or existential philosophy helps to undesrtand Miró's work, which, by it's turn,enlightens the truth of philosophic-existential knowledge.

L'objectif de cette thèse est d'étudier le vieillissement thermique et prédire la durée de vie d'un jonc composite utilisé comme raidisseur de câbles électriques aériens. En effet, en conditions normales de fonctionnement, la température des câbles est de l'ordre de 80-90°C et, pendant les opérations de maintenance, des pics jusqu'à des températures de l'ordre de 220°C peuvent aussi être enregistrés. L'analyse microstructurale des coupes radiales du jonc après vieillissement dans l'air entre 160 et 220°C met en évidence son endommagement. Lorsque la matrice époxy n'est pas bien réticulée, l'endommagement consiste en une fissuration spontanée (sous l'effet de contraintes induites par le retrait chimique de la matrice) suivie de la thermo-oxydation du cœur du jonc. En revanche, lorsque la matrice est bien réticulée, cet endommagement est remplacé par la formation et l'accumulation de microcavités de gaz dans le cœur du jonc, résultant de la thermolyse de la matrice. A terme, ces microcavités coalescent pour former de larges fissures apparentes. Cette dégradation provoque la baisse progressive du module élastique et, au-delà d'un taux d'endommagement (porosités, fissures) critique, la chute catastrophique des propriétés à la rupture. Sur la base de ces résultats, des relations microstructure/propriétés mécaniques sont établies. Des tests complémentaires par thermogravimétrie couplée à la spectroscopie de masse haute résolution sont réalisés sur des films de matrice pure entre 160 et 240°C sous atmosphère inerte, afin d'élucider le mécanisme de thermolyse et l'origine de la cavitation. La décomposition des liaisons instables du réseau époxy conduit à la formation de trois principaux composés organiques volatils dont de l'eau. Lorsque la concentration de ce dernier dépasse son seuil de solubilité dans la matrice, les premières cavités apparaissent. Sur la base de ces résultats, un schéma mécanistique et un modèle cinétique de thermolyse sont proposés et vérifiés avec succès par gravimétrie
This thesis is devoted to the study of thermal ageing and lifetime prediction of a composite rod used to stiffen electrical overhead power lines. The operating temperature of the wire is usually ranged between 80 and 90°C and, during maintenance, temperature can rise up to 220°C for short durations. Microstructural analysis of radial composite cross-sections after ageing between 160 and 220°C in air evidences its damage. When the epoxy matrix is under-crosslinked, the damage consists in a spontaneous cracking (due to stresses induced by the chemical shrinkage of the matrix) followed by the thermal oxidation of the rod core. However, when the matrix is better crosslinked, this damage is replaced by the formation and accumulation of microcavities of gases in the rod core, resulting from the matrix thermolysis. Eventually, these microcavities get connected to form wide apparent cracks. This degradation leads to the progressive decrease of the elastic modulus and, beyond a critical damage (porosities, cracks) fraction, a catastrophic fall of fracture properties. Based on these results, microstructure/properties relationships are established. Complementary tests by thermogravimetry coupled with high resolution mass spectrometry are carried on neat matrix films between 160 and 240°C under inert atmosphere to elucidate the thermolysis mechanism and the origin of the cavitation. The decomposition of unstable linkages in the epoxy network leads to the formation of three major volatile organic compounds including water. When the concentration of this later exceeds its solubility threshold in the matrix, the first microcavities appear. Based on these results, a mechanistic scheme and a kinetic model of thermolysis are proposed and successfully checked by gravimetry

In his literary work, Honore de Balzac sporadically denounces economic crimes, which, cleverly committed, may wind easily round the law. But it is mainly in his enigma novels that this denunciation becomes more forceful. From the narrators' perspective, fraud and assassination have enriched the Camps (Madame Firmiani) and Lanty (Sarrasine ) families, as well as the bankers---Taillefer (L'Auberge rouge) and Nucingen (La Maison Nucingen). Legal criminality, an eminently serious theme of Balzac's critical realism, is narrated by way of enigma games and their everlasting companion, mystification.
A better grasp of the plot's central role leads the reader to discover legal criminality, since the narrative structure restores order between fable (intricacy of the crime story) and discourse (invention of crime as an enigma). To relate circumstances leading to the solution of wealth enigmas, Balzac exploits enigma games as an essence of orality, thus giving his fiction the style of a conversational game. Furthermore, he uses a diversity of characters and narrative processes to create uncertainties, suggest clues, denounce inconsistencies.
The balzacian literary universe exploits the classical poetics of enigma, developing the enigma from a well-known fact: enrichment by criminal means is an open secret. The point of distinction between Balzac's enigmas and other novels is that they do not really aim at elucidating a mystifying crime, such as in Edgar Allan Poe's novels, but rather at revealing the subtle art of deception. Balzacian "intellectuals", criminals of a new kind, know how to evade the law and take advantage of its loopholes. The narrators, wishing to satisfy the readers' wish to know "the chemical process for oil burning in Aladdin's lamp", must not only specialize their narrative structure to achieve this goal, but also trick the readers into keeping interested in stories which must seem ever more captivating as they become more meaningless.
Set between Vidocq's loitering and Dupin's readings, between a spy's memory tracking and a detective's syllogistic intelligence, the dramaturgy of "Faits divers", in the world of Balzac, does not condone nor condemn any of these manifestations of enigma, as it is first and foremost a narrative adventure.

The following report serves as a culmination of my 480-hour internship with the Joan Mitchell Center Artist Residency Program ( also referred to as “The Center” or “JMC”). As the intern for Community Engagement, I was afforded the opportunity to work closely with the Director and staff across an array of areas including community outreach, public programs and event planning. This report will function as a summary of the organization’s history, programming, and tasks and functions associated with my role. In addition, it will highlight best practices for artist residencies, analyze the Center’s current state of operation, and offer recommendations based upon the aforementioned guidelines.