Дисертації з теми "Ovide (0043 av. J.-C.-0017). L'art d'aimer – Critique et interprétation"
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Klein, Florence. "La levitas dans l'œuvre ovidienne (les Amours, l'Art d'Aimer, les Remèdes à l'Amour, les Héroïdes, les Fastes et les Métamorphoses) : Etude d'une catégorie poétique dans le système littéraire de la Rome augustéenne." Lille 3, 2008. http://www.theses.fr/2008LIL30016.
Повний текст джерелаWhereas in Augustan Rome, the virtue of gravitas, at the crossroad of aesthetics, moral and politics, is particularly enhanced, Ovid definies his works with levitas. The present thesis considers the unprecedented valuation of this traditionnaly inferior notion and the central part it plays in Ovidian poetics. Distinguishing himself from the other Augustan poets, Ovid associates the adjective levis with Callimachus' legacy and reorganizes around this programmatic claim the whole literary system in which he locates himself. The choice of levitas also underlies his treatment of genres, the boundaries of which he redefines and shifts though a meaningful intertextual dialogue with his predecessors : love-elegy, whose generic code he recreates against the model of Propertian elegy, but also epic, with the Metamorphoses, and aetiological elegy, with the Fasti ; both of these texts negotiate their own complex generic identities and their positions within the tradition through a dividing line between levitas and gravitas. Eventually, this study shows that levitas is the key principle of Ovid's Callimachean poetics indissociable from his view of the world and the human soul
Tassone, Claudia. "Arts d'aimer et livres de conduite. Discours prescriptifs pour les femmes au Moyen Âge." Electronic Thesis or Diss., Sorbonne université, 2024. https://accesdistant.sorbonne-universite.fr/login?url=https://theses-intra.sorbonne-universite.fr/2024SORUL057.pdf.
Повний текст джерелаThe arts of love and the conduct books are two literary traditions that were very much in vogue between the 13th and the 15th centuries. Thanks to their celebrity and longevity, they helped to shape the thinking of the period and beyond.Under the definition of "arts of love", which can be applied to a wide range of texts on erotic subjects, we are considering translations, or even adaptations, of Ovid's Ars amatoria, which instructs lovers to master the techniques of love, from the first approach to the completion of the sexual act. Written during the reign of Augustus, Ovid's work caused scandal even at the time of its publication, condemning the author to exile. From the 12th century onwards, during a period known as the aetas Ovidiana, it enjoyed a veritable renaissance. It was translated and reprinted by the most famous medieval authors, including Chrétien de Troyes, Guillaume de Lorris and Jean de Meun. In our thesis, however, we will focus mainly on the five translations of the Ars by little-known or anonymous authors - still relatively little studied by critics -, all of which are different from one another.As for conduct books (from the English conduct literature), these are treatises on secular life, written primarily for young people. Here, we are interested in texts aimed at young women, covering the whole social scale, from queens and princesses to common women and even prostitutes, as in Christine de Pizan's Livre des Trois Vertus. We know some of the patrons of these works, such as Isabelle, the eldest daughter of Louis IX, Queen Jeanne de Navarre, who was addressed by her confessor Durand de Champagne, and Suzanne, the daughter of Anne de France. Among the texts in our corpus are some very famous ones, such as the work of Christine de Pizan and the Livre du Chevalier de la Tour Landry (the Book of the Knight of the Tower), and others less studied by critics, including one that has come down to us in three different versions and of which we are offering the first edition.The two literary traditions could not be more different, but the interest of comparing them is that, contrary to all expectations, the books of conduct present the discourse of the arts of love in an underlying way. The authors of books of conduct were in fact aware of the erotodidactic discourse so much in vogue at the time, which they condemned, while taking it up ex negativo to better teach their protégées to guard against the perils of extramarital love. To analyse the influence of the Ovidian discourse in the educational treatises, this study is based on the individual stages of the amorous journey in the tradition of the gradus amoris, namely visio, allocutio, tactus, osculum and factum. This approach allows us to touch on all the nuances of love, since its degrees can all be associated with the five senses and parts of the body, making it easier to delve into other areas. In this way, we explore fashion, table manners and the expectations that men have of women in both discourses, to arrive at the deconstruction of courtly love operated by the books of conduct. The expectations of the two discourses are based on the ideal image that their authors have of women; by cross-referencing them, however, our analysis provides an insight into the real and more complex lives of French women in the Middle Ages and their relationship with men.Understanding the formation of these ideal images and the conception of women, of which the texts in our corpus are both a reflection and a means that enabled them to be disseminated, is fundamental to grasping the age-old vestiges that are still with us today, opposed by women's emancipation movements such as #MeToo and No Means No
Grandvillain, Déborah. "Ovide épistolier." Tours, 2003. http://www.theses.fr/2003TOUR2020.
Повний текст джерелаVial, Hélène. "La métamorphose dans les Métamorphoses d'Ovide : étude sur l'art de la variation." Paris 4, 2003. http://www.theses.fr/2003PA040176.
Повний текст джерелаThis study bears as an inscription lines 13-14, Book II, from Metamorphoses, where Ovid describes the Nereids as facies non omnibus una, / Non diuersa tamen, qualem decet esse sororum ("although they do not all have the same face, they are not so different either, as befits sisters"). Those lines can be read as a metaphorical definition of passages devoted to metamorphosis in Metamorphoses - passages which are closely related, due to their very subject (the miracle of mutata forma), and yet quite different from one another. This study concerns the subtle balance between similarities and dissimilarities in Ovid's treatment of metamorphosis; and more precisely, attempts to demonstrate a close connection between this balance, the occurrence of metamorphosis (seen as a tension between identity ad otherness), and the emergence of writing. In order to do so, the study reflects on the frontiers of ovidian metamorphosis, then proceeds to an individual analysis of eighty-one stories of metamorphoses, before exploring, in the last part, the complex relationship between uariatio, metamorphosis, and Ovid's vocation as a poet
Mervaud, Isabelle. "Métamorphoses génériques : le mélange des genres dans les Métamorphoses d'Ovide." Paris 4, 1997. http://www.theses.fr/1997PA040145.
Повний текст джерелаThis study's aim is to examine the notion of literary genres taking Ovid’s metamorphoses as its starting point. Inheritor of the alexandrine blending of the genres and Augustan poetics, the author has an experimental approach to genre. The tonal, thematic, lexical and stylistic kaleidoscope of the metamorphoses bears witness to this. Although identification of structural characteristics corresponding to given genres (epic, hymn, elegy, tragedy, bucolic) is attempted here, it has however been deemed impossible to catalogue the work as a whole. The hybrid association of a continuous canto and digressions simultaneously subverts the epic progression and the diverse genres integrated therein. Ultimately, the question of frontiers must be raised. The limits set by tradition tend to fade to the advantage of the crossbreeding on which the text's coherence is founded. The myths change meaning when the genre changes. The sense of playfulness and the ascendancy of the storyline explain the metamorphosis imposed on literary masterpieces. Finally, this text challenges the mythical ideal of purity drawn up by the rhetoricians and poeticists of antiquity
Cyr-Frechet, Catherine. "Poétique et érotique dans l'élégie d'amour ovidienne : "Amores", "Heroides", "Ars Amatoria", "Remedia Amoris"." Paris 12, 2004. https://athena.u-pec.fr/primo-explore/search?query=any,exact,990002531270204611&vid=upec.
Повний текст джерелаThis study approaches Ovid's erotic works within the unifying perspective of a genre: the love elegy. Amores, Heroides, and the didactic treatises have been considered from the viewpoint of the thematic, of the enunciative modalities and of the form specific to the love elegy. From the receptive point of view, the generic aspects have been identified by confrontation between the works and with their predecessors, placing particular emphasis, however, on authorial genericityʺ. Taking account of the poet's irony and of the highly reflexive quality of his works, the narrative content and the didactic material have been systematically explored in such a way as to reveal the veiled discourse about the conditions under which the elegy can exist and to decipher, under the erotic surface, a true elegiac poetical art
Essaidi, Mouna. "La poétique de l'exil et de la mort dans les Tristes et les Pontiques d'Ovide." Strasbourg, 2011. http://www.theses.fr/2011STRA1080.
Повний текст джерелаI am interested in working on the poetics of exile and of death in Les Tristes et les Pontiques, a series of collections composed by Ovid during his nine-year exile. This study is concerned with the ovidian poetic discourse which oscillates between death and the transcendence of death through art. The theme of exile as related to death, which is a common theme in Modern literature, is, in fact, not a modern invention. Our poet, for instance, stands for evidence for this fact since he developed this theme in his two collections. This theme has drawn the interest of Sulmonese specialists. However, the question has been tackled only within the framework of punctual approaches which briefly deal with the question and could not give credit to the complexity and the originality of Ovid’s exile writing. My thesis purports to fill up this gap. In my opinion, the main contribution of Ovid’s poetic work lies in the ambivalence of the relationship between exile and death. I am concerned with three main points: lexicon, themes and a study of intertextuality and autotextuality, which are present in every section of the thesis. The first section deals with intertextuality in Les Tristes et les Pontiques as well as the various elements which reflect the impact of exile on Ovid’s writing. The second section aims at shedding light on the characteristics of the universe of the ovidian banishment, in its most concrete aspect, as reflected in his poetic discourse. The third section is devoted to the study of the ambivalence of the poetics of exile and death: from death to the immortality of a rescuing art. Decline and death affect his body as well as his spirit and his creative capacities. Yet, it is through art that he reaches immortality and that his pain is rendered universal
Videau, Anne. "Les "Tristes" d'Ovide dans la tradition élégiaque romaine : la poétique de la rupture." Paris 4, 1989. http://www.theses.fr/1989PA040103.
Повний текст джерелаThis complete monography address the poetics of Tristia, a book of elegies by Ovid. The approach is thematical: the departure and the journey; the background of exile; the heroes; the poetics of the hero Naso. The author focuses on the question of the representation of rupture. By comparing the work with previous roman elegiac poems and with epopees, the analysis outlines the stylistic figures and the specific narrative type privileged by Ovid in the Tristia. The figures evocative of separation, especially negation and antithesis, are articulated with those expressing a trend towards union, especially oxymoron. The narration focused on time and place of passage and imminence. The author analyses the method used by Ovid to attenuate the dissociative effects of the discontinuous elegiac meter by using a deliberate dilation of time, by using a central metaphor (Augustus: Jupiter optimus maximus, lord of the atmosphere) or by indulging in semantical exercises which accentuate the osmosis between background, heroes and poetics. This internal coherence is an application of aptum used by Naso to integrate his poetry in the contemporary poetics despite its defects. With respect to the elegiac genre, departure, death, representation of injured bodies, backgrounds of hiems, interrupted word constitute a thematical recurrence; the antithesis a figurative recurrence ; the situation of paraklausithyron a narrative recurrence
Descoings, Karine. "Sed desiderium superest : poétique de la nostalgie dans les élégies d’exil d’Ovide et dans les Elegiae de Petrus Lotichius Secundus (1528-1560)." Paris 4, 2007. http://www.theses.fr/2007PA040293.
Повний текст джерелаThe present thesis studies the poetics of two Latin Elegiac authors, whose works were influenced by exile. Ovid composed his Tristia and Epistulae ex Ponto on the shores of the Black Sea in the first century A. D. The German poet Petrus Lotichius Secundus penned his Elegiae between 1551 and 1560 in Germany, France and Italy. The thesis initially undertakes a detailed study of intertextual relations. It then seeks to display, beyond the disparity of circumstances surrounding the genesis of these corpora, the guiding principle that indelibly links these ancient and humanist verses for the reader. Ovid’s books, an innovative variation upon the themes and the axiology proper to traditional Roman Elegy, are constructed around the ambiguous notion of desiderium (nostalgic desire). They became a source for many poets. I examined the forms and objects of desiderium in this seminal work : the poet’s country, his wife, his poetry and his friends. I wanted to describe the specific quality of this sentiment, as it takes on a variety of guises and extends itself over a large part of the spectrum of affect (ethos and pathos). Close analysis reveals the singularity of Ovid’s late books in the landscape of Roman Elegy. The pain caused by distance and separation, the nostalgic longing for an irretrievable place and time, also reside at the thematic heart of Lotichius’ writing. In his dialogue with the Ovidian model, amidst unforgiving political and ideological circumstances of which exile constitutes the perfect metaphor, Lotichius elaborated a literary personality and a poetics that were truly his own. He sought to prolong the ancient Elegiac tradition, all the while remaining a man of his time
Bach, Sarah. "Espace et structure dans les Métamorphoses d’Ovide." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040087.
Повний текст джерелаThe relationship between Ovid's Metamorphoses and the notion of space is analyzed in the three different directions of the concept (geometrical space), of the experience (practical space) and of representations (metaphorical space). The cosmogony, the first tale in the Metamorphoses, poses the question of the boundaries between the elements, while the birth of human beings poses that of their transgression. The text is constructed upon a tension within which space is the driving force. The Metamorphoses offer the reader a journey to Rome punctuated by indications of a progressive romanization. The chosen space of the text thus becomes the terrestrial space and its geography. But this is only an illusory kind of linearity. There is a strong sense of fear of a return to the initial chaos and the book is constructed around the programmatic expression of the «discors concordia» (1,433). The beings who inhabit the mundus take part in this tension. The cosmogony has laid the foundations for a spatial ontology. Spaces are thresholds where the identity of all beings is played out and questioned, in an ontology in movement that unites the transformations of space and nature
Deleville, Prunelle. "Métamophose des "Métamorphoses " : édition critique et étude littéraire des manuscrits Z de l’Ovide moralisé." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE2027.
Повний текст джерелаThe Ovide moralisé is the first French translation of Ovid’s Metamorphoses. After each narration, the unknown author of the text offers a moralisation by giving allegories based on the four meanings of the Scripture. This text has been brought to us by almost twenty manuscripts, composed between the beginning of the 14th century and the end of the 15th century. A group among these manuscripts remarkably stands out: the group called Z in the stemma. It contains the followings codices: Berne, Burgerbibliothek, 10 (Z1) written after 1456; Paris, BnF, français 874 (Z2) produced in 1456; Paris, BnF, français 870 (Z3) composed around 1400 for the text and 1450 for the drawings; Paris, BnF, français 19121 (Z4) probably copied between 1390 and 1410. These four manuscripts present a real rewriting of the so called ‘original’ text. The new writer sometimes changes the narration of the fable, adds historical explanations and expresses a new conception of the Metamorphoses. The four manuscripts include all these changings, but Z3 and Z4 do not contain the religious and spiritual allegories, while these allegories have been reintroduced in Z1 and Z2.Our critical edition is based on Z3. It offers a linguistic, dialectical and metric study, an observation upon sources of the text, a glossary and an index. Our codicological work also helps to figure out who can read these manuscripts—with or without Christians allegories—and to understand the various shades of the intellectual and cultural life in the 15th century.Our literary commentary reveals the originality of this rewriting, in the esthetical, ethical and ontological ways. The rewriter rebuilds the text in order to expel the marks of spirituality. He insists on contemporarily appealing themes, proclaims his own opinion about love and women and tries to replace the ‘original’ author. Thus, his rewriting conveys the interests of a certain readership while it examines the kind of truth—concrete or spiritual—that can be accorded to the pagan narration of the Metamorphoses. Consequently, our work tries to sharpen our knowledge of the literary interests of the 15th readerships
Troutier, Julien. "La sacralisation de la propriété foncière : le phénomène et ses manifestations chez les poètes de l'époque augustéenne." Besançon, 2009. http://www.theses.fr/2009BESA1022.
Повний текст джерелаThe heirs of Caesar promised their soldiers lands in Italy to facilitate mobilization for war. According to ancient authors, the triumvirate settled in Italian soil about 50. 000 veterans after the victory which led to massive expropriations. In fact, four of the five major poets of the Augustan period were affected by those expropriations. Virgil was probably deprived of his land by an unscrupulous veteran. Horace was involved with Caesar’s murderers, so he too was deprived of all his land. Sextus Propertius was deprived of the land of his family because his father had supported Lucius Antonius. Tibullus laid emphasis on the recent and sudden poverty of his family. Ovid wasn’t affected by the expropriations of 41-40 BC. However, he had important difficulties with his land because of his relagatio. Thus, roughly directly and critically, these poets made reference to expropriations. Then, as the war was over in Italy and their personal situation was getting better, they celebrated rural world and land ownership, the latter being the principal structure of Italian agriculture. Moreover, these poets wrote about gods and rituals used to protect domains. This thesis examines this particular historical situation in addressing poetic and engaged works of these five poets about lands ownership as well as about religious practices related to the guarantee of land property
Richer, Cécile. "L'éthos du poète dans les Fastes d'Ovide." Electronic Thesis or Diss., Toulon, 2018. http://www.theses.fr/2018TOUL3004.
Повний текст джерелаFor many years, Ovid’s « Fasti » have been either depreciated or regarded as it it were not his work. We could not recognize the characteristics of the playful poet, the bard of love. We therefore wondered ourselves why no one was able to accredit the Ovid’s style. At first sight, it may come from the fact that Ovid happens to conspicuously parade about a new position regarding the definition of aetiology. Whilst tracing the rites of the Roman calendar, he assumes a more serious and official position, being in turns a historian or uates and transmitting the moral values of the Augustean ideology in the city. But quickly, we come to realize that this ethos is undermined by some contradictory passages: Ovid plays with the codes of the epic uates, he mocks some founding characters of the Augustean propaganda and subjectively expresses himself in his work without respecting the neutrality imposed by the genre of both the aetiology, the story and the epic poem. However, for Ovid to play with the generic limits and to distort the traditional templates corresponds to the noui poetae ‘s proper stylistic device, as the Callimachean model and the elegiac rhyming couplet can hint at: Ovid takes another look at some of the elegiac poets’ favourite tricks or topics and revives with his Musa Lasciva which was presumably forsaken. The “Fasti” are therefore all the more so problematic as they raise some questions that are beyond its scope: indeed, how has Ovid’s style evolved? Besides, has it really evolved through his works? How did the noui poetae perceive the Augustean propaganda and, generally speaking, the traditional literary genres? How does an author reveal himself in his work? Can he part with how the readers preconceived him? How can this preconception orientate our reading of the work and of the author? Can an author blend different “ethe” inside a single work?
Behmenburg, Lena. "Philomela : Metamorphosen eines Mythos in der deutschen und französischen Literatur des Mittelalters." Paris 3, 2007. http://www.theses.fr/2007PA030047.
Повний текст джерелаThe thesis is composed of three parts: the first one reflects theoretical questions concerning the connection between myth and literature. It also exposes the methodological concept of the thesis. An excursus analyses the metaphor of the tissue and reads it as a metaphor for the connection between myth and literature. This part also shows the parallels between the lai of the Laüstic and some of the mythic patterns of the myth of Philomel like the role of the nightingale, the topic of language and silence, or the woven communication. The second part is composed of four subchapters, which point out different texts who are all retelling the myth of Philomel in their own different way. The French and German text versions were written between the second half of the 12th century (by authors like Marie de France, Chrétien de Troyes, Albrecht von Halberstadt) and 1545 (by Georg Wickram). The third part of the thesis tries to show that four different mythic patterns are used by all authors, nevertheless of the many variations their texts show
Subias-Konofal, Virginie. "Ecritures du rituel et poétique de la prière dans les œuvres d’Ovide." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040180.
Повний текст джерелаFrom his early works to the poems of exile, Ovid progressively constructed a personal poetic language, mixing religious stylemes belonging to the liturgical language of the Augustan age with purely poetic stylemes, some taken from literary tradition, others quite original: he thus plays on the borderline separating the religious carmen from the poetic carmen, giving birth to a new, total song endowing poetry with a sacred status, making it music of the world, the properly poietic music of creation whose breath gives the world its meaning, its form and its beauty (forma). Elegiac discourse is then more than a simple erotic, or even metapoetic statement. If Ovid speaks to us of love, he also speaks to us of poetry, but not just a narcissistic poetry taken as its own end and object. What is reflected in the mirror of Ovidian verse as it takes shape in the utterance of prayer is a perspective – a transcendental perspective through which the poet attempts to contemplate the divine Word, the total Music which organizes the universe. Far from playing on sacred discourse in an ironic mode, subverting it to erotic or humorous ends as partisans of an immanent elegy have written, Ovid seems to us to be sublimating elegiac poetry by instilling it with a sacred breath and importing religious stylemes into it, in such a way as to make of it the Song which replays the creation of the world at the same time as telling it
Alekou, Stella. "La représentation de la femme dans les héroïdes d’Ovide : parole et mémoire dans les lettres XII, XX et XXI." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040097.
Повний текст джерелаIn a poetic, rhetorical and juridical perspective, as well as a generic and an intertextual one, this study proposes a reflexion on the ovidian heroine’s memory and speech. A single letter (Medea, Heroine XII) and a double letter (Acontius and Cydippe, Heroines XX-XXI) are at the heart of our research. Combining the memory of the instant with intimate speech, Medea and Cydippe extend an invitation to illustrate the representation of women that emerges from the poetic art of pathos, to affirm the legitimization of her juridical status in a historical plausibility, and to perceive, finally, her emancipation, gained in a dialogical and tensional diversity of genres and texts. The textual interferences with the founder models are well listed in the framework of an allusion that brings out a metaphorical rewriting of reflexivity, in an intersection of moments that particularly privileges the Catullian figure of Ariadne (Carmen LXIV). Carried out in this spirit, the study of literary reminiscence is completed in a work of words and notions for the research of a genuine poetic mimesis. This interpretation leads to highlight the autoreflexive value of the textual image: ingenious memory and polysemous speech participate in a learned play in which the feminine figure and the composed poiesis are, actually, inseparable. Therein can also be found Ovid’s originality: between the written memory and the future reading is set the mnemonic speech, defence and the ultimate message of the ovidian woman, thus rewarded
Richer, Cécile. "L'éthos du poète dans les Fastes d'Ovide." Thesis, Toulon, 2018. http://www.theses.fr/2018TOUL3004.
Повний текст джерелаFor many years, Ovid’s « Fasti » have been either depreciated or regarded as it it were not his work. We could not recognize the characteristics of the playful poet, the bard of love. We therefore wondered ourselves why no one was able to accredit the Ovid’s style. At first sight, it may come from the fact that Ovid happens to conspicuously parade about a new position regarding the definition of aetiology. Whilst tracing the rites of the Roman calendar, he assumes a more serious and official position, being in turns a historian or uates and transmitting the moral values of the Augustean ideology in the city. But quickly, we come to realize that this ethos is undermined by some contradictory passages: Ovid plays with the codes of the epic uates, he mocks some founding characters of the Augustean propaganda and subjectively expresses himself in his work without respecting the neutrality imposed by the genre of both the aetiology, the story and the epic poem. However, for Ovid to play with the generic limits and to distort the traditional templates corresponds to the noui poetae ‘s proper stylistic device, as the Callimachean model and the elegiac rhyming couplet can hint at: Ovid takes another look at some of the elegiac poets’ favourite tricks or topics and revives with his Musa Lasciva which was presumably forsaken. The “Fasti” are therefore all the more so problematic as they raise some questions that are beyond its scope: indeed, how has Ovid’s style evolved? Besides, has it really evolved through his works? How did the noui poetae perceive the Augustean propaganda and, generally speaking, the traditional literary genres? How does an author reveal himself in his work? Can he part with how the readers preconceived him? How can this preconception orientate our reading of the work and of the author? Can an author blend different “ethe” inside a single work?
Telesinski, Anne-Marie. "Pétrarque, le poète des métamorphoses." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030151.
Повний текст джерелаReading Petrarch's poetry from the angle of metamorphosis is in itself an original approach, all the more since metamorphosis takes there many different forms : a narrative explicit component, implicit transformation by metaphor, allusion to ovidian myths, external and internal mutatio of the characters of the lyric and autobiographical fabula, transformation of the texts and the author's poetics with the passing of time, which has itself a metamorphosing action. This thesis approaches Petrarch's poetics geting off the beaten paths, by studying first the medieval tradition of allegorical commentaries, particularly those concerning three ovidian myths, Daphne, Medusa, Narcissus, which are fundamental in the Rerum Vulgarium Fragmenta, with the purpose to determine then common features and divergences with the poems of the book. These three main myths, completed by secondary fables, are also studied by means of a new method, that is according to the chronology of writing and its implications with the progressive construction of the canzoniere. The metamorphic theme, of ovidian origin, is in this way confronted to the problematic of the augustinian mutatio animi. Lastly, the double presence of metamorphic myths and of metamorphosis as rewriting, autobiographical or metapoetical, is extended to the Triumphs and to latin poetry (Epystole, Africa, Bucolicum Carmen), never analysed from that viewpoint
Lacoste, Frédéric. "L'oiseau dans la poésie de Saint-John Perse, Kenneth White et Philippe Jaccottet : une pensée analogique au service du mystère." Bordeaux 3, 2006. https://extranet.u-bordeaux-montaigne.fr/memoires/diffusion.php?nnt=2006BOR30021.
Повний текст джерелаThe question of the bird in contemporary poetry seems to be obvious. It's really impossible to open a collection of poems without seeing lots of explicit references to the bird : his fly, his singing, and his discreet but permanent presence. How to explain this recurrence in contemporary production ? And what's the foundation of the bird's particularity in the animal kingdom ? After justifying the connection of the three poets of our corpus, we based our work on analogical and transdiciplinary viewpoints. Reviving the medieval mysticism, poetry looks for the limits of human nature in the world-macrocosm. The bird, that seems the last limit for the human psychism, allows us to redefine animality in accordance with a principle of "consanguinity" (Saint-John Perse). Against the modern proclivity to dispersion and catalogue, this analogical thought circulating in the poems of our authors, wants to reconstruct the weft, to "sew up the universe". The metaphysical dimension, that is not often clearly claimed by our poets, is always underlying. Beyond a description of the real world, that is leaning on the precision of the science, another dimension, verging on rilkean "Ouvert", impregnates their works. The bird, through the patterns of the flight and the singing, draws the lines of poetics linked by aesthetic modernity