(Des)conhecendo Centauro e suas mulheres : um estudo arquetípico em A ceia dominicana : romance neolatino, de Reinaldo Santos Neves

• Autor(a) principal: Laeber, Ana Paola
• Data de Publicação: 2015
• Tipo de documento: Dissertação
• Idioma: por
• Título da fonte: Repositório Institucional da Universidade Federal do Espírito Santo (riUfes)
• Texto Completo: http://repositorio.ufes.br/handle/10/1553
• topic: Literature; Myth; A ceia dominicana: romance neolatino; Literatura; Mito; Arquétipos literários; Reinaldo Santos Neves; Letras; Neves, Reinaldo Santos, 1946- Crítica e interpretação; Literatura brasileira - História e crítica; Mitologia na literatura; 82

From a language rich in multiple meanings, we performed this study a broad discussion by theories that deal around the mythological world. We note, especially, in Espirito Santo, Reinaldo Santos Neves’ work, A ceia dominicana: romance neolatino (2008), the composition of writing is based on mythological matrices. We observed that the novel is part of a trilogy, was written based on various classical authors, national and from Espirito Santo, and freely mix different genres. Given the complexity of the work, we developed the following questions: What are the archetypal images to grasp on Reinaldo Santos Neves literature when they express the feminine universe? Why is the protagonist called biforme, centaur? Thus, we conducted an analysis of Reinaldo Santos Neves’ work, A ceia dominicana: romance neolatino, using the insight into the myths and literary archetypes, focusing on the mythic structures, such as the femme fatale, the eternal return the rite of passage and the metamorphosis, etc. Among a range of theories about the mythical universe, we preferably used the theoretical assumptions, as the psychologist Carl Jung with his work Os arquétipos do inconsciente coletivo (2000), the Russian Eliezer Melentinski in A poética do mito (1987) and Os arquétipos literários (2002); Mircea Eliade in O mito do eterno retorno (1992), Tratado de história de las religiones (1974) and Mito e realidade (1972). We will use as consultation and support Dicionário de mitos literários (1974) by French literary critic Pierre Brunel also as Dicionário de Cultura básica from UNESP digital collection written by Salvatore D'onofrio. The result showed that the reinaldiana literary language raises the myths and literary archetypes seen as thematic points of world literature. Thus, we understand that the mythic structures retake the reinaldiana contemporary narrative about worldly events, pointing a subject fragmentation.