J. R. R. Tolkien tra adattamento e invenzione: "The Story of Kullervo" come rielaborazione del poema epico finlandese e proposta di traduzione

Opera di recente pubblicazione, "The Story of Kullervo" è il racconto che più di tutti mostra l'esistenza di un profondo legame tra J. R. R. Tolkien e la lingua e cultura finlandese. Scopo di questo elaborato è quello di analizzare soprattutto il rapporto tra l'autore e il poema epico finlandese, il Kalevala, proponendo la traduzione della storia. L'elaborato è strutturato nel seguente modo: nel primo paragrafo viene trattato il Kalevala come opera letteraria e come fonte di ispirazione per Tolkien. Nel secondo paragrafo viene analizzato il testo del racconto in quanto testo letterario e nel terzo vengono commentate le scelte traduttive effettuate.

Traduzione dell'epilogo de "Il Signore degli anelli" di J.R.R. Tolkien

Il presente elaborato consiste nell’analisi e traduzione dall’inglese all’italiano dell’epilogo de “Il Signore degli Anelli”, romanzo scritto da John Ronald Reuel Tolkien, pubblicato prima dalla Rusconi, nel 1970, e successivamente dalla Bompiani nel 2000. L’epilogo qui tradotto appartiene al volume n.9 della serie The History of Middle-earth,contenenti appunti e contenuti inediti, pubblicati quasi esclusivamente in lingua inglese. Si tratta di un testo particolarmente stimolante dal punto di vista traduttivo sia per gli aspetti linguistici che presenta, sia per la resa della traduzione in italiano, generalmente molto complessa, ricercata ed enfatizzata.

A caracterização do feminino em The Silmarillion, de J. R. R. Tolkien

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The Enchanter's Spell: J.R.R. Tolkien's Mythopoetic Response to Modernism

J.R.R. Tolkien was not only an author of fantasy but also a philologist who theorized about myth. Theorists have employed various methods of analyzing myth, and this thesis integrates several analyses, including Tolkien’s. I address the roles of doctrine, ritual, cross-cultural patterns, mythic expressions in literature, the literary effect of myth, evolution of language and consciousness, and individual invention over inheritance and diffusion. Beyond Tolkien’s English and Catholic background, I argue for eclectic influence on Tolkien, including resonance with Buddhism. Tolkien views mythopoeia, literary mythmaking, in terms of sub-creation, human invention in the image of God as creator. Key mythopoetic tools include eucatastrophe, the happy ending’s sudden turn to poignant joy, and enchantment, the realization of imagined wonder, which is epitomized by the character of Tom Bombadil and contrasted with modernist techno-magic seeking to alter and dominate the world. I conclude by interpreting Tolkien’s mythmaking as a form of mysticism.

Eru Ilúvatar : Jumala J.R.R. Tolkienin legendariumissa

The purpose of my research is to inquire into the essence and activity of God in the legendarium of the English philologist and writer J.R.R. Tolkien (1892-1973). The legendarium, composed of Tolkien’s writings related to Middle-earth, was begun when he created two Elvish languages, Quenya based on Finnish, Sindarin based on Welsh. Tolkien developed his mythology inspired by Germanic myths and The Kalevala. It is a fictional ancient history set in our world. The legendarium is monotheistic: God is called Eru ‘The One’ and Ilúvatar ‘Father of All’. Eru is the same as the Christian God, for Tolkien wanted to keep his tales consistent with his faith. He said his works were Christian by nature, with the religious element absorbed into the story and the symbolism. In The Silmarillion, set in the primeval ages of Middle-earth, the theological aspects are more conspicuous, while in The Lord of the Rings, which brings the stories to an end, they are mostly limited to symbolic references. The legendarium is unified by its realistic outlook on creaturely abilities and hope expressing itself as humbly defiant resistance. ”The possibility of complexity or of distinctions in the nature of Eru” is a part of the legendarium. Eru Ilúvatar is Trinitarian, as per Tolkien’s faith. Without contextual qualifiers, Eru seems to refer to God the Father, like God in the Bible. Being the creator who dwells outside the world is attributed to Him. The Holy Spirit is the only Person of the Trinity bestown with names: the Flame Imperishable and the Secret Fire. When Eru creates the material world with His word, He sends the Flame Imperishable to burn at the heart of the world. The Secret Fire signifies the Creative Power that belongs to God alone, and is a part of Him. The Son, the Word, is not directly mentioned, but according to one writing Eru must step inside the world in order to save it from corruption, yet remain outside it at the same time. The inner structure of the legendarium refers to the need for a future salvation. The creative word of Eru, “Eä! Let these things Be!”, probably has a connection with the Logos in Christianity. Thus we can find three “distinctions” in Eru: a Creator who dwells outside the world, a Sustainer who dwells inside it and a Redeemer who shall step inside it. Some studies of Tolkien have claimed that Eru is distant and remote. This seems to hold water only partially. Ilúvatar, the Father of All, has a special relation with the Eruhíni, His Children, the immortal Elves and the mortal Men. He communicates with them directly only through the Valar, who resemble archangels. Nevertheless, only the Children of Eru can fight against evil, because their tragic fortunes turn evil into good. Even though religious activities are scarce among them, the fundamental faith and ultimate hope of the “Free Peoples” is directed towards Eru. He is present in the drama of history as the “Author of the Story”, who at times also interferes with its course through catastrophes and eucatastrophes, ‘good catastrophes’. Eru brings about a catastrophe when evil would otherwise bring good to an end, and He brings about a eucatasrophe when creaturely strength is not sufficent for victory. Victory over corruption is especially connected with mortal Men, of whom the most (or least) insignificant people are the Hobbits. However, because of the “primeval disaster” (that is, fall) of Mankind, ultimate salvation can only remain open, a hope for the far future.

Antyk w prozie J. R. R. Tolkiena

Tolkien’s oeuvre and its problematic relationships with classical tradition serve in my paper as an illustration of the diverse approaches, methods, and styles of lecture concerning the nature of literary allusivity. As a point of departure in the paper has been taken the reflection on the common phrase about “antiquity in something” deployed broadly in the reception studies. T he questions raised here are as follows: what does precisely “in” mean in that metaphor? O r, to put it in more general terms, when an allusion to another text can be treated as an inherent part of interpretation? Answer to these questions was possible due to U mberto E co’s statements in the well-known dispute relating to the interpretation and overinterpretation; in conclusion I was trying to show that his criterion of textual economy in interpretation justifies somehow (as I believe) the new look on the essential T olkien’s symbol, i.e. the ring of power, as a symbol of the R oman imperial rule. This means (in the context of the translatio imperii and cultural change from pagan to Christian empire) that The Lord of the Rings can be seen in a way as a novelistic version of Augustine’s The City of God.

John Ronald Reuel Tolkien fra critica e traduzione: Il caso della history of Middle-Earth

Il progetto si propone di tradurre parti di un’opera di John Ronald Reuel Tolkien inedita in Italia. Si tratta dell'introduzione e di un capitolo del settimo volume della History of Middle-Earth, che raccoglie l’intero corpus degli scritti tolkeniani e ne ricostruisce l’evoluzione narrativa. La tesi, oltre al capitolo dedicato alla traduzione dall'inglese all'italiano e alla discussione delle scelte traduttive, include: alcune notizie biografiche su Tolkien, con particolare riferimento agli anni giovanili; una discussione sulla legittimità di un suo eventuale inserimento all'interno dei canoni letterari; una discussione sulle differenti interpretazioni de Il Signore degli Anelli; una discussione sui contenuti di tutti i volumi della History e sulle difficoltà che sorgono nella traduzione delle opere di Tolkien.

A Utopia na Literatura Fantástica: um exemplo

Análise do episódio do "Afundamento de Númenor" como uma utopia inserida na obra de J. R. R. Tolkien

H.P. Lovecraft : étude comparative de récits des origines

Les différents commentateurs de Lovecraft se sont au fil du XXe siècle jusqu’à nos jours entendus sur un point : l’originalité de son oeuvre. Impossible à cataloguer dans un genre littéraire précis, offrant de multiples couches d’interprétation, celle-ci fut analysée à la fois sous l’angle psychanalytique et sous l’angle philosophique et scientifique. Cependant, la dimension purement esthétique semble, peut-être par négligence, avoir été oubliée. Notre mémoire propose une investigation de l’esthétique dans l’oeuvre de Lovecraft. Notre hypothèse de recherche repose sur les analogies évidentes et pourtant peu approfondies par la critique entre l’esthétique de celle-ci et l’esthétique cosmogonique de l’Antiquité. Dans un premier temps, nous situerons l’œuvre dans son contexte littéraire, c’est-à-dire que nous nous pencherons sur les rapports évidents qu’elle entretient avec des auteurs tels que J.R.R. Tolkien et Arthur Conan Doyle et sur les différences moins évidentes qui la distinguent d’autres d’auteurs tels que H.G. Wells et William Hope Hodgson. Ensuite, nous mettrons en perspective les différences qui la séparent logiquement de la cosmogonie hébraïque et de la tradition théologique et philosophique qu’elle inaugure, entre autres, tel qu’elle se cristallise dans La Divine Comédie de Dante. Finalement, nous démontrerons à partir d’une comparaison serrée de motifs analogues, présents dans la longue nouvelle de Lovecraft, At the Mountains of Madness et dans le poème d’Hésiode, La Théogonie, le parallèle révélateur entre leurs esthétiques respectives; leurs esthétiques qui découlent de paradigmes du réel historiquement et essentiellement distincts, mais non pas opposés ou contradictoires.

Dissonant Voices : Philosophy, Children's Literature, and Perfectionist Education

Dissonant Voices has a twofold aspiration. First, it is a philosophical treatment of everyday pedagogical interactions between children and their elders, between teachers and pupils. More specifically it is an exploration of the possibilities to go on with dissonant voices that interrupt established practices – our attunement – in behaviour, practice and thinking. Voices that are incomprehensible or expressions that are unacceptable, morally or otherwise. The text works on a tension between two inclinations: an inclination to wave off, discourage, or change an expression that is unacceptable or unintelligible; and an inclination to be tolerant and accept the dissonant expression as doing something worthwhile, but different. The second aspiration is a philosophical engagement with children’s literature. Reading children’s literature becomes a form of philosophising, a way to explore the complexity of a range of philosophical issues. This turn to literature marks a dissatisfaction with what philosophy can accomplish through argumentation and what philosophy can do with a particular and limited set of concepts for a subject, such as ethics. It is a way to go beyond philosophising as the founding of theories that justify particular responses. The philosophy of dissonance and children’s literature becomes a way to destabilise justifications of our established practices and ways of interacting. The philosophical investigations of dissonance are meant to make manifest the possibilities and risks of engaging in interactions beyond established agreement or attunements. Thinking of the dissonant voice as an expression beyond established practices calls for improvisation. Such improvisations become a perfectionist education where both the child and the elder, the teacher and the student, search for as yet unattained forms of interaction and take responsibility for every word and action of the interaction. The investigation goes through a number of picture books and novels for children such as Harry Potter, Garmann’s Summer, and books by Shaun Tan, Astrid Lindgren and Dr. Seuss as well narratives by J.R.R. Tolkien, Henrik Ibsen, Jane Austen and Henry David Thoreau. These works of fiction are read in conversation with philosophical works of, and inspired by, Ludwig Wittgenstein and Stanley Cavell, their moral perfectionism and ordinary language philosophy.

Tradição e modernidade em O Senhor dos Anéis

Pós-graduação em Ciências Sociais - FFC

The Lord of the rings e a estética da finitude

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Da floresta ao guarda-roupa: the Lion, the Witch and the Wardrobe eo caminho para Faërie

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Uma história que não tem fim: um estudo sobre a fantasia literária

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