Figuratividade na poesia bucólica de Virgílio

Pós-graduação em Estudos Literários - FCLAR

A VRBS no Cosme Velho: análise da presença da literatura latina em Memórias póstumas de Brás Cubas

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

A construção da imagem do imperador Augusto nas obras de Veléio Patérculo, Plutarco e Suetônio

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

Virgílio e Ovídio, poetas de Orfeu: um estudo sobre a poética da expansão seguido de tradução e notas

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Por que cantam os pastores? Uma interpretação do gênero bucólico latino, sob a perspectiva da prosódia e da métrica

A quantidade vocálica é traço fundamental da prosódia em língua latina e, embora não seja usualmente aproveitada na leitura de poemas, é o dado mais relevante de sua natureza e constituição, visto que, sem ela, não há versos na antiguidade clássica. A quantidade é, assim, fundamental para o canto poético dos pastores, praticado na poesia bucólica, cujo paradigma, instaurado por Teócrito nos Idílios, tem em Virgílio um digno continuador. Nos poemas bucólicos virgilianos, é comum o poeta retratar pastores alternando cantos entre si, forma poética conhecida como amebeu. O objetivo deste artigo é, pois, o de fazer uma leitura de tal topos literário, tendo como ponto de partida a relação intertextual que se funda na derivação genérica, de Teócrito a Virgílio, mas também e principalmente a que se obtém pela leitura integrada da prosódia e da métrica latinas ao texto poético, tendo em vista não apenas os códigos específi cos do gênero bucólico, mas sobretudo os dados que, inferidos da realidade moderna, como os que nos apresenta o lingüista e romancista Gavino Ledda, podem ser aproximados da realidade dos antigos guardadores de rebanho da Sicília – cenário comum aos dramas do universo pastoril virgiliano – ao mesmo tempo que se estuda como quantidade vocálica e ritmo verbal atuam para consubstanciá-lo e dar-lhe expressão poética característica.

José Feliciano de Castilho e a tradição clássica do séc. XIX: memória sobre a segunda égloga de Virgílio

Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)

A figura de Dido em Virgílio e Ovídio: uma análise da rainha cartaginesa na Epopeia e na Elegia

This paper has been written as monograph. Its objective is to create a scene of the way the queen Dido is constructed in Virgil's Aeneid and in Ovid's Heroid 7, aiming a comparison between the two constructions of this character, to establish their resemblances and differences. Thus we are able to build the picture that both writers composed for this so important woman for latin literature

Antes de Otranto: apontamentos para uma pré-história do gótico na literatura

Departing from Ariovaldo Vidal’s statement, in his foreword to the Brazilian translation of The Castle of Otranto, that the Gothic sources were spread upon literary and social history waiting for someone (Horace Walpole) to collect them in order to create a new literary genre, and connecting imagination to such statement, my purpose in this paper is to make some notes on what would possibly be these sources referred by Vidal. By the means of thinking on the Darkness as a semi-concept, a perspective largely inspired in Fred Botting’s Gothic (2014), I intend to look for the origins of Gothic fiction in texts by Homer, Virgil, Dante, and Milton.

As representações do intelectual na correspondência entre Jorge de Sena e Vergílio Ferreira ― (1950‐1975)

The purpose of this article is to discuss the representations of intellectual in the epistolary production of Jorge de Sena (1919‐1978), more specifically in correspondence with Virgil Ferreira (1916‐1997), which occurred between the years 1950 to 1975. Some topics, such as the condition of intellectual dictatorship, the position of the writer and his relations with the aesthetics of Neo‐Realism and the condition of exile, are important topics that make up most of the concerns of both writers.

O duelo dos pastores: um estudo sobre a figuratividade nas Bucólicas de Virgílio

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Block & Bridle Annual 1956-1957

Charles Adams (Faculty Advisor), Delbert Kuhlman, John Klingenberg, Ardyce Haring, Harvey Jorgensen, Roy Volzke, Billie Reed, Paul Yeutter Prof. Loeffel, Carolyn Hall, Byron Kort, Larry Paul, Elwin Mosier, Charles Corkle, Kay Robohm, Daniel Stilwell Duane Stokebrand, Gary Briggs, Walt Patterson, Wendell Mousel, Keith Smith, Darrel Zessin, Richard Bonne, Donald Kasbohm, Bruce Skinner Bob Discoe, Doyle Hulme, Jim Smith, Carl Lorenzen, Jay Cook, Gary Berke, Bob Volk, Roger Hild Donald Kuhl, Russell Person, Ray Cada, Ray DeBower, Bob Dannert, Phil Starck, Kay Knudsen, Jerry Brownfield, Allan McClure, Wally Bierman Morris Ochsner, Warren Mitchell, Ed McReynolds, Gerald Dart, Arza Snyder, Mervy Schliefert, Arley Waldo, Tom Hoffman, John Wink, Virgil Gellermann, Duane Neuman

Traduzione del primo canto dell'inferno dantesco in arabo

In this thesis, I have chosen to translate from Italian into Arabic Canto I of the Inferno, from Dante Alighieri’s epic poem the Divine Comedy (La Divina Commedia) because it’s a masterpiece in both Italian and world literature. Also I have selected it for its artistic value and the universal themes that it depicts. In fact, my purpose in translating this great work into Arabic is to extol the cultural and universal aspects that can be common to human beings everywhere. My paper is written in Arabic and has six sections: A brief introduction on Dante’s life, an introduction to the Divine Comedy, a summary of Canto 1 of the Inferno and its analysis, Canto I of the Inferno in Italian, its translation into Arabic and finally a comment on the translation. The first part -a summary of Dante’s life was presented. The second part of my paper is an introduction to the Divine Comedy, the allegorical epic poem, consisting of three parts: The Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Paradise). The third part is a summary and analysis of Canto 1 of the Inferno, Dante’s most renowned verses. The analysis of Canto highlights the everlasting conflict of man– sinning and giving in to temptation but then trying to repent and search for his soul’s salvation. He reflects on sin, existence, truth, God, love and salvation in his struggle through the dark and gloomy forest which symbolizes conflict and temptations man may succumb to. The influence of Christianity and the Middle ages here shows his commitment to religion and faith. Moreover, his meeting of Virgil, who guides him to the mountain during his journey to salvation, reflects the positive impact of Virgil’s philosophy on Dante. The fourth part presents the Italian version of Canto 1 of the Inferno. The fifth section of my paper is the translation of Canto 1 of the Inferno from Italian to Arabic. Translating an excerpt of Dante’s masterpiece was not an easy task: I had to consult several critique texts besides the Italian source text with explanations, and also some English versions to overcome any translation difficulties. As a student of translation, my goal was to be faithful in relaying to the Arabic audience the authenticity of Dante’s work, his themes, passions and aesthetic style. Finally, I present a conclusion including a comment on the translation and the bibliography of the sources I have consulted.

Underground Stratigraphy of Montana

The purpose of this thesis is to study the subsurface stratigraphy of the state of Montana from information acquired from well logs, composite logs, and measured sections. Underground stratigraphy is important for the intelligent prospecting for oil, gas, or water. A knowledge of the strata beneath us can be gathered only by measurements of numerous outcrops or by deep drilling with careful sampling or logging of the formations passed through.

Narcissism and emotional contagion: do narcissists “catch” the emotions of others?

In this research, we investigated the association between narcissism and one central aspect of empathy, susceptibility for emotional contagion (the transfer of emotional states from one person to another). In an experimental study (N=101), we were able to compare actual susceptibility for emotional contagion (as indicated by a change in emotions that converges with the emotions of another person) and self-reported susceptibility for emotional contagion (assessed via questionnaire). Results showed that in the case of positive emotions, narcissists were actually less susceptible to emotional contagion than individuals low in narcissism. At the same time, however, narcissists believed they were more susceptible to contagion of positive emotions. Thus, narcissists were less likely to “catch the positive emotions” of others than individuals low in narcissism, but at the same time lacked the self-insight capabilities to notice this.