scholarly journals PARIS DANS LA LITTERATURE ROMANTIQUE Le cas du roman Père Goriot de Balzac

Author(s):  
Pavle Sekeruš ◽  
Ivana Živančević Sekeruš

La Bible déjà donne l’image double de la ville qui traverse toute la littérature et qui la varie en fonction du temps. D’un coté le lieu de toutes les débauches, de toutes les corruptions à l’image de Sodome et Gomorrhe, de Babel et de Babylone et de l’autre, Jérusalem céleste, lieu de rencontre de l’homme et de son Dieu. Le XVIIIe siècle reprend cette dualité et la développe en conflit entre la ville et la campagne, entre la civilisation et la rusticité pour les uns, ou entre le lieu de corruption et le lieu de pureté et de sincérité pour les autres. Les romantiques français, tout en rejetant la ville et opposant sa laideur à la beauté de la nature, restent fascinés par sa force et son élan vital et développent le thème de la modernité urbaine à travers l’évocation récurrente de Paris. La place tenue par la ville dans le discours social d’une époque et la manière dont la littérature en rend compte offre la possibilité de marquer la relation à la ville comme le propre d’une esthétique et d’un courant littéraire. L’exemple type en est Le Père Goriot, le fameux roman de 1835.

Moreana ◽  
1973 ◽  
Vol 10 (Number 38) (2) ◽  
pp. 43-54
Author(s):  
Jean-Claude Margolin
Keyword(s):  

Moreana ◽  
1981 ◽  
Vol 18 (Number 70) (2) ◽  
pp. 53-54
Author(s):  
Jacques Gury

Gesnerus ◽  
2004 ◽  
Author(s):  
Séverine Pilloud ◽  
Stefan Hächler ◽  
Vincent Barras
Keyword(s):  

2013 ◽  
pp. 40-47
Author(s):  
Geneviève Di Rosa

In the 18th century, the Bible felt the full force of criticism by radical Enlightenment thinkers who read it piece by piece and denounced the process of its creation as an imposture – thus extending the break initiated by moral and historical critiques of the previous century. In doing so, they nevertheless failed to grant it the literary status of a “profane work”. Yet, Rousseau, who produced a literary rewriting of the Book of Judges with his Levite of Ephraim, pondered over the violence inflicted on biblical intertextuality during his exile in Môtiers: in his Letters Written from the Mountain, he compared it to the violence caused to his own literary works. By draw-ing this parallel, he opened a reflection on the different manners of reading a text, as well as the possibility of regulating the reader’s violence through proposing an ethics of literary reception. Analogy might not work as a substitute; however, it enabled Rousseau to go beyond the mistreatment which anti-philosophers or philosophers inflicted on his works, by giving, among other things, an autobiographical orienta-tion to his writing: one in which the author is ready to take responsibility for giving himself to the reader. The ambivalence of the sacred and the profane, the perception of a common essence of religion – defined either by sacrifice or gift – were thus what helped Rousseau invent the autobiographical pact.


2015 ◽  
pp. 23-32
Author(s):  
Nadège Langbour

In the 18th century, the paintings of Greuze had much success. The literature took against these paintings. It transposed them in narrative texts. Diderot and Aubert, described paintings of Greuze by using the literary kind of the moral tale. Thus, they respected moral spirit of the painting of Greuze. But when paintings of Greuze were transposed in the novels, this moral spirit had been perverted : the novels respected stating of Greuze, but they used it to produce a different statement.


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