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EN
In the story of Coriolanus, as depicted mainly by Plutarch and Shakespeare, we become aware of the norms and parameters of the nobility, the sincerity and the legitimacy of violence, both in diction and action, both political and personal, both as a rhetorical strategy and as a way of living. These attributes indicate a firm culture of violence and a definite system of values, which, within the span of Roman antiquity and history, comprises an early idea of chivalry and which aims at gloria.
EN
By its mimetic exaggeration, the caricature could seem incompatible with the aesthetics of realism, which seeks to give an image faithful to reality. Yet the ironist Maupassant often applies caricature in his portrayals in order to highlight the exaggerated features of the character. By establishing firm links between the portrait of the character and the unfolding of the story, which illustrates the negative consequences of this extravagance, Maupassant reveals the danger of deviating from a moderate behaviour. The realism resides in the coherence between the caricatural portrayal of a character and their acts. It also derives from the application of a rational scheme to depreciate the caricatured character, whose extravagance, often in the form of a passion, provoke a misunderstanding of the objective reality. The impossibility of applying such a normative framework, as in the fantastic genre, could indicate the need to abandon partially the realist aesthetics and embrace other forms of writing.
FR
Par son excès mimétique, la caricature peut sembler difficilement compatible avec l'esthétique réaliste, qui cherche à donner une image fidèle au réel. Pourtant l'ironiste Maupassant a souvent recours au portrait caricatural afin de mettre en relief le caractère excessif du personnage. En établissant des liens fermes entre le portrait du personnage et le déroulement de l’histoire, qui illustrera les conséquences négatives de cet excès, Maupassant expose le danger qu’il y a à dévier d'un comportement mesuré. Le réalisme réside ainsi dans la cohérence entre le portrait caricatural du personnage et ses actes. Il dérive aussi de l'application d'un schéma rationnel mis en place pour déprécier le personnage caricaturé, dont l'excès, souvent sous forme de passion, provoque une appréhension erronée du réel objectif. L'impossibilité d'appliquer un tel cadre normatif, comme dans le genre fantastique, pourrait indiquer la nécessité d'abandonner partiellement l’esthétique réaliste pour embrasser d'autres formes de composition.
EN
The translation of La Bible d’Amiens and Sesame et les Lys was a way for Proust to take an interest in religious art, but also to cultivate his own vision of art. Ruskin was for Proust a guide who participated in the support of his artistic self by transfering a certain number of aesthetic conceptions to which his mind would never have been able to access on its own. Proust succeeds in recognizing the decisive dimension of the Christian religion and its implications for Ruskin's aesthetics. Transcending the religious dimension, Proust realizes that Christian architecture, as understood by Ruskin, acquires a meaning other than religious, namely that of a past sublimated by the powers of art. Thus the historical dimension is annihilated in favor of an aesthetic perception of works from the past. Our article therefore aims to show how this experience of translation allowed Proust to deconstruct the aesthetic vision of the author of the translated text, while constructing a vision of art that is his own.
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