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Cet article se propose de revenir sur le mouvement du théâtre populaire, qui émerge en France à l’extrême fin du XIXe siècle et qui a contribué à l’institutionnalisation du théâtre public après la Seconde Guerre mondiale. Si la mémoire collective a privilégié dans l’histoire du théâtre populaire l’enjeu de la démocratisation de l’art et de la culture, l’analyse de ses fondements théoriques et esthétiques témoigne de l’importance du rapport protéiforme à la nation, qui se décline à partir de trois dimensions : une conception républicaine de la nation, une pensée particulariste de l’appartenance nationale et une définition universaliste de la culture. Cette intégration du rôle de la construction nationale et républicaine dans l’émergence et la théorisation du théâtre populaire, permet alors de reconsidérer la crise actuelle du théâtre public. The objective of this article is to reassess the popular theatre movement which emerged in France in the 1890s and which played a major role in the institutionalisation of the public theatre after the Second World War. If, in terms of the history of the popular theatre, the collective memory has primarily retained the issue of the democratization of art and culture, an analysis of its theoretical and aesthetic foundations attests to the importance of its protean rapport with the nation, which can be divided into three aspects : a republican conception of the nation, a particularist approach to the notion of national belonging, and a universalist definition of culture. This integration of the role of national and republican construction into the emergence and theorisation of the popular theatre makes it possible to reappraise the current crisis in the public theatre.

Slavko Ježić velik je dio svoga opsežnog znanstvenog opusa posvetio francuskoj književnosti i kulturi. Njegova je posrednička uloga između hrvatske i francuske kulture iznimno značajna, o čemu svjedoči i niz dosad objavljenih istraživanja na tu temu. O Ježićevu zanimanju za francusku književno-jezičnu kulturu svjedoče i njegova "Francuska književnost" do kraja klasičnog doba (1928.), izdanje Adamovićeve Francuske gramatike (1939.), antologija "Francuska lirika" (1940.), kao i prijevodi Molièrea, La Fontainea, Guya de Maupassant, Honoréa de Balzac itd. Rad utvrđuje Ježićev doprinos hrvatskoj recepciji danas gotovo zaboravljenoga francuskog nobelovca Romaina Rollanda (1866.‒1944.), s posebnim naglaskom na njegovim prijevodima šest (od deset) Rollandovih romana iz ciklusa Jean-Christophe.

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In 1942, in his autobiography Die Welt von Gestern (The World of Yesterday), famous Austrian writer and pacifist Stefan Zweig presented himself as someone who, owing to his cosmopolitism, had managed to resist the agglutinating effect triggered by the beginning of the Great War. However, such self-representation was not in accordance with the facts. Instead, Zweig’s position had been quite ambiguous and, to a great extent, was only clarified by the involvement of French author Romain Rolland.In the context of the turmoil and post-truths of the 21st century, it seems only appropriate to remember these bigger or smaller “falsifications” and evoke the friendship maintained by two intellectuals from enemy countries during the First World War. This paper will focus on a number of events of that period in which the kinship between both authors turned out to be decisive for the artistic and human stance of the Austrian writer., Em 1942, na sua autobiografia Die Welt von Gestern (O mundo de ontem) o famoso escritor e pacifista austríaco Stefan Zweig apresentava-se como alguém que, por via do seu cosmopolitismo, tinha conseguido resistir ao poder aglutinador do início da Grande Guerra. Esta auto-representação não correspondia, porém, ao que havia acontecido. Na realidade, a posição de Zweig fora bastante ambígua e, em grande parte, só chegara a clarificar-se graças à intervenção do autor francês Romain Rolland.No contexto de turvação e pós-verdades do século XXI, faz sentido lembrar estas maiores ou menores “falsificações” e evocar a amizade mantida por dois intelectuais de países adversários durante a Primeira Guerra Mundial. O presente trabalho centrar-se-á nos episódios desse período em que a ligação entre os dois autores mais determinante se revelou para o posicionamento artístico e humano do escritor austríaco.

Dans le présente texte, nous allons présenter la corresponance entre Romain Rolland et Manuel Gálvez, écrivain et traducteur agentin, chargé de traduire en espagnol Clerambault, la « confession » rollandienne publiée après la Grande Guerre. La relation entre ces deux personnages, qu’on peut lire à partir de leurs lettres – et des déclarations postérieures de l’écrivain argentin – fut, par moments, un peu tendue si bien que Gálvez est parvenu à traduire – avec Roberto F. Giusti – et publier la traduction du Clerambault à Buenos Aires, chez Pax, en 1920. The study analyses the correspondence between Romain Rolland and Manuel Gálvez, the Argentinian writer and translator in charge of rendering Clérambault into Spanish, considered Rolland’s "confession" after the Great War. The study delves into the relation between both men as it emerges from their letters and the later statements of Gálvez. It was, at times, a tense relation, even if Gálvez managed to translate the work, together with Roberto F. Giusti, and later on, in 1920, have it published by Pax in Buenos Aires.

Comprometido con el pacifismo y el ideal humanista, para Romain Rolland, la Primera Guerra Mundial supuso una debacle personal y autoral al verse prácticamente solo en una Europa donde los “regimientos de la pluma” se dedicaron a orquestar el odio de los pueblos. Rolland, en cambio, colaboró con la Agencia Internacional de Prisioneros de Guerra en Suiza, país donde permaneció en una suerte de exilio hasta el final del conflicto. Así accede a los testimonios de soldados de ambos bandos, que luego reflejará en sus artículos, publicados en el volumen Au-dessus de la mêlée (1915), en sus diarios, correspondencia con autores como Stefan Zweig, y en la obra con la que culmina este aciago periodo: Clerambault (1920). Committed to pacifism and humanism, Romain Rolland lives with the First World War a personal and authorial debacle, seeing himself practically alone in a Europe where the “regiments of the pen” were orchestrating the hatred between the peoples. Instead, Rolland collaborated with the International Prisoners-of-War Agency in Switzerland, where he lived in a sort of exile until the end of the conflict. Hence, there he gains access to soldier’s testimonies from both sides, which he will later reflect in his articles, published in the volume Au-dessus de la mêlée (1915), in his diaries, correspondence with authors such as Stefan Zweig, and in the work that culminates this fateful period: Clerambault (1920).

UID/HIS/04666/2013 UID/HIS/04666/2019 Neste texto, analisa-se a recepção da obra e legado de Mohandas Karamchand Gandhi no Portugal colonial do século XX. Verifica-se que é na imprensa progressista que se dá mais atenção a Gandhi – em particular pela sua faceta de destacado líder da independência indiana face ao jugo colonial inglês, mas também pelos seus princípios pacifistas, humanistas, de tolerância religiosa, fraternidade e igualdade. Recorre-se ao seu exemplo para falar da justeza da sua causa, mas também doutros temas (conexos ou não): emancipação da Índia portuguesa e questão colonial; relação entre civilizações e culturas; ingredientes duma política à escala planetária mais tolerante e dialogante. A recepção de Gandhi em Portugal foi amiúde um estratagema para fintar a censura política, num contexto de afirmação das correntes da autodeterminação dos povos, primeiro, e do anticolonialismo, depois. Grupos de activistas goeses e doutros pensadores progressistas interligaram distintas imprensas: a goesa emancipalista, a libertária, a demo-republicana (v.g., Seara Nova) e parte da católica. Alguns entraram em debate com autores nacionalistas, envolvendo outra imprensa na liça. Foi frequente que séries de artigos (e/ou conferências) originassem opúsculos ou livros, atestando a relevância desses escritos e abrindo o debate a novos auditórios. Além disso, foram publicadas traduções das memórias de Gandhi e de biografias de referência entre o pós-II Guerra Mundial e os anos 1960, o período de contenda acesa em torno da Índia portuguesa entre a nova União Indiana e o vetusto Portugal colonial. A cobertura de Gandhi e seu uso na questão goesa é mais um indicador a atestar a relevância pioneira da Índia portuguesa no que tange a discutir o fim do colonialismo português. This text analyzes the reception of the work and legacy of Mohandas Karamchand Gandhi in the colonial Portugal of the twentieth century. It turns out that it is in the progressive press that Gandhi is given more attention – particularly by his facet of leading Indian independence over the British colonial yoke, but also by his pacifist, humanistic principles of religious tolerance, fraternity and equality. His example is used to speak of the correctness of his cause, but also of other themes (connected or not): emancipation of the Portuguese India and the colonial issue; relationship between civilizations and cultures; the ingredients of a planetary policy that is more tolerant and dialogical. Gandhi’s reception in Portugal was often a ploy to escape political censorship, in a context of affirmation of the chains of self-determination of peoples, first, and of anti-colonialism, later. Groups of Goan activists and other progressive thinkers crosslinked different presses: the Goan emancipalist, the libertarian, the demo-republican (eg, Seara Nova) and part of the Catholic. Some came to debate with nationalist authors, involving another press in the public arena. It was not uncommon for series of articles (and/ or conferences) to originate booklets or books, attesting the relevance of these writings and opening the debate to new audiences. In addition, translations of Gandhi’s memoirs and reference biographies between post-World War II and the 1960s were published, the period of fierce strife surrounding Portuguese India between the new Indian Union and ancient colonial Portugal. Gandhi’s coverage and its use in the Goa issue is yet another indicator to attest to the pioneering relevance of Portuguese India in discussing the end of Portuguese colonialism. publishersversion published

Chaque fois que la réalité est gênante et difficile à accepter, il est banal aujourd’hui de la contester, de la qualifier de fausse en se plaçant aussitôt dans le registre de la vérité, venant occulter le sentiment d’irréalité et de fausse perception qui s’y trouve impliqué. Relire la lettre de Freud adressée à Romain Rolland en 1936, « Un trouble du souvenir sur l’Acropole », sous l’angle du sentiment du faux permet d’explorer ce qu’il en est d’une psyché placée sous l’effet d’un déni post-traumatique, à partir de la constitution d’un faux-moi interne. Des hypothèses pourront être ici avancées sur la question fraternelle qui est au coeur de cette « lettre au frère », ouvrant sur une interprétation portant sur l’infigurable archaïque, au-delà de celle que suggère Freud autour du complexe paternel. Si « rien n’est vrai, et donc tout est permis », comme on l’entend aujourd’hui, c’est bien que la question fraternelle se trouve aujourd’hui posée comme celle du meurtre banalisé., Whenever reality is inconvenient or difficult to accept, it is now commonplace to dispute it, to pronounce it false and align oneself quickly with the Truth, while concealing the sense of unreality and false perception this process implies. Rereading Freud’s letter to Romain Rolland, in 1936, “A Disturbance of Memory on the Acropolis,” with a focus on the sense of falseness, allows us to explore the characteristics of a psyche that is under the sway of post-traumatic denial, based on the construction of a false internal self. Hypotheses are formulated regarding the question of sibling relationships, which is central to this “letter to a brother,” leading eventually to an interpretation involving the unrepresentable archaic, extending Freud’s theorization around the father complex. If the belief today is that “nothing is true, therefore anything goes,” it is because sibling rivalry has been reduced to a trivialized murder.

Programa de Pós-Graduação em História. Departamento de História, Instituto de Ciências Humanas e Sociais, Universidade Federal de Ouro Preto. A presente dissertação analisa a trajetória intelectual da filosofa é fenomenologa Edith Stein (1891-1942). A investigação tem por foco especialmente o papel do fenômeno da empatia (Einfühlung), não apenas como temática e seu objeto de dissertação “Sobre o Problema da Empatia” em 1916, mas sim como condição de possibilidade para a elaboração do conhecimento histórico e filosófico presente em todos os seus trabalhos. Para perseguir este objetivo optamos por seguir a orientação de Ângela Alles Bello, “para a qual para compreender o itinerário filosófico Steiniano, é necessário iniciar a análise desde sua primeira obra ate a última.” Os estudiosos na obra de Edith Stein costumam explicitar que a sua produção filosófica se divide em três períodos, que nos auxiliam a compreender a coerência e a continuidade existente entre a biografia da autora é a sua produção intelectual. A primeira fase pode ser caracterizada como o período fenomenológico, que se estende desde sua tese de doutorado em Gottingen, em 1916, até a sua conversão ao catolicismo em 1922; a segunda fase começa em 1922 e vai até a sua passagem pelo convento do Carmelo, em Colônia, onde o foco de estudo central foi a relação entre a pessoa humana e a sociedade através do caráter pedagógico-antropológico; e a terceira fase que começou em 1938 a 1942, esta fase é conhecida pelos escritos eminentemente místicos com o enfoque do diálogo entre a filosofia de São Tomás de Aquino e a fenomenologia Husserliana. Através do conceito de vivências (Erlebins) buscaremos analisar obras das três fases do pensamento Steiniano tendo como base a relação entre a vida mapeada pelas cartas - presentes nas obras completas - e duas biografias escritas pela autora sendo elas as obras História de uma família judaica e Estrelas Amarelas. Dentre os escritos da fase fenomenológica estão, principalmente, a sua tese de doutorado - Sobre o Problema da Empatia, que escreveu sob a orientação de Edmund Husserl (defendida em 1916), assim como um ensaio escrito em 1925, Uma pesquisa sobre o Estado. A respeito desta fase pretendo ter como foco o problema das vivências (Erlebins). Analisarei a sua tese de doutorado onde ela já delineia alguns temas importantes que irão conduzir às suas reflexões posteriores, assim como o seu posicionamento frente à fenomenologia proposta por Husserl em especial depois do seu translado para Freiburg. Entre as obras que compõem o segundo período, destacamos o Intelecto e os Intelectuais, escrita em 1930, assim como Estrutura da Pessoa Humana, ambas pertencem ao período pedagógico-antropológico, são conferencias em que Edith Stein testa o seu método fenomenológico para compreender o seu próprio tempo. Nestes trabalhos buscaremos explicitar a hipótese de que Edith Stein apresenta uma harmonização entre a aplicação do método fenomenológico e as questões de cunho metafisico, tendo como meio deste diálogo os processos históricos, que possibilitariam desvendar a estrutura essencial comum a todos os seres humanos e, simultaneamente, descobrir a essência última que garante a singularidade. The present dissertation analyzes the intellectual trajectory of the philosopher is phenomenologist Edith Stein (1891-1942). The research focuses especially on the role of the empirical phenomenon (Einfühlung), not only as thematic and its dissertation object "On the Problem of Empathy" in 1916, but rather as a condition of possibility for the elaboration of present historical and philosophical knowledge in all his works. To pursue this objective we chose to follow the guidance of Ângela Alles Bello, "in order to understand the Steiniano philosophical itinerary, it is necessary to begin the analysis from its first work to the last. 3 Scholars in Edith Stein's work often explain that her philosophical production is divided into three periods, which help us understand the coherence and continuity between the author's biography and her intellectual production. The first phase can be characterized as the phenomenological period, which extends from his doctoral thesis in Gottingen in 1916 until his conversion to Catholicism in 1922; the second phase begins in 1922 and goes until its passage through the convent of Carmel in Cologne, where the focus of the study was the relationship between the human person and society through the pedagogical-anthropological character; and the third phase that began in 1938 to 1942, this phase is known by eminently mystical writings with the focus of the dialogue between the philosophy of St. Thomas Aquinas and Husserlian phenomenology. 4 Through the concept of experiences (Erlebins) we will analyze works of the three phases of Steiniano thought based on the relationship between the life mapped by the letters - present in the complete works - and two biographies written by the author being the works History of a Jewish family and Yellow Stars. Among the writings of the phenomenological phase are mainly his PhD thesis - On the Problem of Empathy, which he wrote under the guidance of Edmund Husserl (defended in 1916), as well as an essay written in 1925, A Survey on the State. Regarding this phase, I intend to focus on the problem of experiences (Erlebins). I will analyze his doctoral thesis where he already delineates some important themes that will lead to his later reflections, as well as his position in the phenomenology proposed by Husserl especially after his transfer to Freiburg. Among the works that make up the second period, we highlight the Intellect and the Intellectuals, written in 1930, as well as the Structure of the Human Person, both belong to the pedagogical-anthropological period, are lectures in which Edith Stein tests her phenomenological method to understand her own time. In these works we will try to explain the hypothesis that Edith Stein presents a harmonization between the application of the phenomenological method and the metaphysical questions, having as a means of this dialogue the historical processes that would make it possible to unveil the essential structure common to all human beings and simultaneously, discover the ultimate essence that guarantees uniqueness.

Статья посвящена проблеме соотнесения одной культурно-исторической традиции с другой, а также тому, каким образом проводятся «смысловые инъекции», посредством которых появляются неизбежные неаутентичные инвестируемой первичной культурой «рецептивные зоны». С. Вивекананда – одна из ключевых фигур в распространении представлений европейцев об Индии и индийском духовно-религиозном опыте. Р. Роллан – активный популяризатор идей и начинаний С. Вивекананды. Во многом благодаря этим фигурам создалось превратное впечатление о возможности постижения «индийскости» (ее корректная герменевтическая перекодировка) как таковой, на деле же происходила очередная ассимиляция Ино-опыта в привычный европейский контекст, поглощение последним первого. В статье проанализированы важнейшие тексты С. Вивекананды, в которых излагается его собственная трактовка индийской религиозно-философской традиции, и работы Р. Роллана, посвященные жизни и учению индийца. В обоих случаях имеет место не столько адекватная, т.е. корректная по отношению к передаваемому трансляция принципиальных смысловых канонов одной мыслительной практики (индийской, в частности – веданты) к другой (европейскойхристианский), сколько адаптация первой под режимы второй, что, в результате, с неизбежностью ведет к уничтожению первоисточника. Таким образом, ни о каком взаимодействии, тем более взаимовлиянии или понимании, между Востоком и Западом говорить не имеет смысла., The article is devoted to the problem of correlation of one cultural and historical tradition with another, as well as how "semantic injections" are carried out, through which the inevitable non-authentic invested primary culture "receptive zones" appear. S. Vivekananda is one of the key figures in spreading the ideas of Europeans about India and Indian spiritual and religious experience. R. Rolland is an active popularizer of ideas and initiatives Of S. Vivekananda. In many ways, thanks to these figures, a false impression was created about the possibility of comprehending the "Indian" (its correct hermeneutic recoding) as such, in fact, there was another assimilation of the Foreign experience into the European context, the absorption of the former by the latter. The article analyzes the most important texts of S. Vivekananda, which set out his own interpretation of the Indian religious and philosophical tradition, and R. Rolland's works devoted to the life and teachings of the Indian. In both cases, there is not so much adequate, i.e. correct in relation to the transmitted, translation of the principal semantic canons of one thought practice (Indian, in particular – Vedanta) into another (European-Christian), as adaptation of the first under the regimes of the second, which, as a result, inevitably leads to the destruction of the primary source. Thus, there is no sense in any interaction, let alone mutual influence or understanding, between East and West.

Este artículo aborda una temática prácticamente inexplorada por la crítica: la reflexión de Romain Rolland sobre la India. Pionero en estudios interculturales, Rolland sienta las bases metodológicas de una aproximación al estudio de la relación cultural entre Europa y la India. Tres textos fundamentales configuran el encuentro de Romain Rolland con la India, las biografías de Gandhi, de Ramkrishna y de Vivekananda, y los tres se construyen, tanto en el plano estilístico como en el conceptual, a partir de una lógica de la no-dualidad que coincide con la del Advaita Vedanta. The aim of this article is to discuss the thoughts that Romain Rolland made about India, a subject which has curiously attracted little critical attention. A Pioneer intercultural studies, Romain Rolland laid the ground for a future development of the cultural relationship between Europe and India. Three fundamental texts conform the approach to India made by this writer. Three biographies about Gandhi, Ramakrishna and Vivekananda. These biographical works are constructed according to a non-duality logic which coincides with that of the Advaita Vedanta in stylistic and conceptual terms.

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none 1 no L'articolo è stato sottosposto a referaggio a doppio cieco all'interno di una rivista indicizzata su Scopus. This work focuses its investigation on the letters exchanged between two important figures of European culture between 1911 and 1924: Ellen Key (1849-1926) and Romain Rolland (1866-1944). The great concern of both for the insurgent nationalism leading to the outbreak of the First World War can be seen in reading this correspondence. The collection of letters bears witness to the difficulty European intellectuals experienced in creating a common alliance against the ideology of war. A pedagogic message can also be extrapolated from this, aiming to lay the foundations of the education of European citizens of the future. mixed Pironi, Tiziana Pironi, Tiziana

Romain Rolland occupe une position singulière au sein des intellectuels français qui réfléchissent à la question d’une communauté nationale. Loin de développer une mystique de la nation, ce romancier de la « sensation océanique », pacifiste et internationaliste, rêve, dans l’ensemble de ses écrits, d’une compréhension élargie de l’idée de nation et revendique un cosmopolitisme qui lui permette de se tenir « au-dessus de la mêlée ».

La Troisième République a mystifié Beethoven, en en faisant un personnage doté de valeurs qui fondent alors la construction de l’identité nationale. Ce mythe se déploie dans une vaste littérature beethovénienne, qui emprunte autant à la littérature épique et hagiographie, qu’à la littérature populaire., France’s Third Republic misrepresented Beethoven when it turned him into a character whose values were foundational in the construction of the nation’s identity. This myth is found in a vast body of Beethovenian literature, which borrows from epic and hagiographic literature as much as it does from popular literature.

International audience; Compte-rendu de : Mahâtmâ Gandhi, [1924] / Romain Rolland, Introduction et notes de Marc Crépon. - Paris, Éditions des Équateurs, 2016. - 978-2-84990-440-4

Compte-rendu de : Mahâtmâ Gandhi, [1924] / Romain Rolland, Introduction et notes de Marc Crépon. - Paris, Éditions des Équateurs, 2016. - 978-2-84990-440-4

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International audience

Olha Petrivna Gulia, as talented teacher and competent scientist, was respected by pupils and colleagues of our University, although her biography appears a typological example of most scientific biographies of the Soviet times. Contributing to the commemoration of the 70-th anniversary of the Department of World Literature and Theory of Literature, we can mention the difficult fate of that amazing scholar women, literature expert, French literature connoisseur and researcher of Romain Rolland’s creative work: she had in quite difficult 1945, together with her husband, Professor Mykola Petrovych Gulia, established this Department. Today the life of Olha Petrivna is read as a text with fairly complex plot. Petersburg born and bred, got a brilliant education at the History of Arts Institute, where the love for science and literature was inculcated by such well-known academicians, as V. Peretz, S. Baluhatyi, L. Shcherba, Z. Zhirmunsky, she got through the siege of 1941–1942 in her hometown, the evacuation to Essentuki (East Caucasus), until in September 1945, after the liberation of Bukovyna, together with her family she moved to Chernivtsi, where she ended her life. The Department of World Literature in the Chernivtsi State University was founded after the war, in 1945. Its head was already known at the time literary critic, Professor Mykola Petrovych Gulia, whose fate is dramatic as well. Together with him at the origins of this Department was his faithful wife Olha Petrivna, who occupied the post of senior teacher. They had to educate students and young scientists, to engage them in science and teaching, in quite difficult conditions. The unfair accusations at them in grovellery “to the Occident”, “inheritance of Veselovsky” and “a break with the reality” harmed not only Mykola Petrovych, but also Olha Petrivna, who, after her husband’s death, took on not only the family care, but also the Department’s management and, ultimately, reconquered the right to work and to engage in science. It is important to emphasize that in this fight she had a fairly reliable protection, the support her supervisor, academician O. Biletskyi., В отличие от многократно освещенных биографий писателей, жизненный опыт ученых попадает в поле зрения преимущественно по случаю юбилейных дат, что сегодня затрудняет формирование научной историографии. С целью преодоления сложившейся ситуации, в статье анализируется биографический материал ученого, литературоведа, первой украинской исследовательницы творчества Ромена Роллана – Ольги Гули, стоящей у истоков кафедры зарубежной литературы и теории литературы, история которой началась в 1945 году., На відміну від багатократно висвітлених біографій письменників, життєвий досвід самих науковців потрапляє в поле зору переважно з нагоди ювілейних дат, що сьогодні ускладнює формування наукової історіографії. З метою подолання означеної ситуації, у статті аналізується біографічний матеріал вченого, літературознавця, першої української дослідниці творчості Ромена Роллана – Ольги Гулі, яка стояла біля витоків кафедри зарубіжної літератури та теорії літератури, що її історія почалася у 1945 році.

International audience; Henry Prunières (1886-1942), l’un des grands musicologues français de la première moitié du XXe siècle, demeure présent pour tous ceux qui s’intéressent à l’histoire de la musique de cette période et qui se sont nourris des riches pages de La Revue musicale ou de l’un des importants ouvrages qu’il a signés. Pourtant, jusqu’ici, aucune monographie ne lui avait été consacrée. Fruit des travaux d’un séminaire de recherche international, cet ouvrage comble cette lacune. Auteur de deux thèses sur L’Opéra italien en France avant Lully et le Ballet de cour avant Benserade et Lully, Henry Prunières est aussi ouvert à la musique de son temps et côtoie de nombreux compositeurs de premier plan. Éditeur de la première édition monumentale des œuvres de Lully, il reste avant tout le fondateur, en 1920, de la Revue musicale, tribune ayant rassemblé des chroniqueurs et des artistes essentiels du XXe siècle dans un esprit de rare ouverture à des domaines divers, faisant appel à la musicologie historique, couvrant toutes les époques y compris la musique contemporaine, sans négliger la danse, le jazz, le disque ou l’étude des rapports aux autres arts. Ce livre atteste la richesse de la personnalité d’Henry Prunières et l’ampleur des voies qu’il a ouvertes.

International audience

International audience

International audience

International audience