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LABIRYNTY MYSZKINA (PODRÓŻ SZESTOWOWSKA)

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Kruszelnicki M.
Przegląd Rusycystyczny
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2017
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issue 1
PL
The aim of the paper is to present prince Myshkin’s highly complex, almost labyrinthinepersonality. Reading addresses and undermines all the homogenizing interpretations(e.g. Lev Shestov’s notoriously malevolent reading of Myshkin) that aimat discovering “one” truth about this character, be it positive or negative, and thusfail to acknowledge its contradictory elements. I also intend to show that the princecan be seen as much more of a “Shestovian,” tragic and divided figure as one couldinitially think. Shestov’s philosophical thought inspires the investigations, first asa starting point for the analysis of Myshkin criticisms in scholarly literature, then asa polemical reference, and finally as a basis for formulating a lead thesis. I am ledto conclude that building Myshkin’s character, being as it is, largely inconsistent,insecure, and errant in his moral evaluations of other people, Dostoevsky opposedany attempts at exhausting, finalizing the identity of the other human being in theabstract net of rational interpretations. At the same time Dostoevsky most powerfullybrought to light that which is most fragile, intimate and therefore prone to misunderstandingor a hasty critique - the tragedy of an individual life.
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Dramat Smierdiakowa

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Kruszelnicki M.
Przegląd Rusycystyczny
|
2016
|
issue 1
PL
This paper offers an interpretation of the figure of Pawel Fyodorovitch Smerdyakov- the fourth of the Karamazov brothers, parricide featured in the last great novel byFyodor Dostoevsky. The analysis of existing criticism on Smerdyakov, which is mypoint of departure, invites an assertion that this figure tends to be regarded in almostexclusively negative terms. Looking for answers to the question whence comes thisunequivocal evaluation of Smerdyakov, I focus on plot resolutions, the way narrationis led, and on the poetics of Smerdyakov’s depictions in the The Brothers Karamazov.I establish that their aim is to fashion from the outset a much revolting imageof this particular protagonist. This perspective allows me to state a thesis that iscontrary to that of Michail Bakhtin who claimed that the polyphony of Dostoevsky’soeuvre renders each protagonist’s worldview fully individual and equally valuableand that access to their personalities is granted to us only in so far as they speak ofthemselves. In a critical discussion with Bakhtin I argue that Smerdyakov functionsas an example of an anti-dialogical, that is obscuring the protagonist’s individuality,specifically authorial take aiming to arrest his personality within a predetermined,monological interpretive regime. I then offer a meditation on the ethical messageof The Brothers Karamazov which rests on the notion of “the responsibility of everyonefor everyone” and I reflect on the reasons why this formula does not apply tothe figure of Smerdyakov who, surprisingly, is not treated as a “brother” by anyonein the novel, let alone a human being.
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Zbrodnia Raskolnikowa – wieczna zagadka

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Kruszelnicki M.
Poznańskie Studia Slawistyczne
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2017
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issue 13
EN
The article focuses on one of the major mysteries concealed in Fyodor Dostoevsky’s oeuvre up to the present day, namely the main cause of a double murder committed by Raskolnikov in Crime and Punishment. I present selected scholarly interpretations of Raskolnikov’s deed, some of them being already classical and ever inspiring for subsequent readings of the novel, some using extremely persuasive argumentation on one of Raskolnikov’s possible motives. Each of these readings becomes an object of my commentary and critical assessment as I indicate those fragments in Dostoevsky’s novel which undermine their claim to provide an ultimate solution of Raskolnikov’s reason for crime. This presentation leads to the conclusion that Crime and Punishment is unusually open for interpretations, which probably have more to say about the philosophical identity of their authors rather than about Dostoevsky’s intentions in creating his famous protagonists. Eventually I claim that the novel’s main secret – Raskolnikov’s motive for murder – is never to find its one, satisfactory explanation and that this is what makes a literary work a true, immortal masterpiece.
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Natura (nie)odzyskana. Pan Knuta Hamsuna

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Kruszelnicki M.
Przestrzenie Teorii
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2017
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issue 28
EN
The Norwegian novelist Knut Hamsun’s outstanding early novel Pan. From Lieutenant Thomas Glahn’s Papers (1894) is often acknowledged as a manifestation of the specificity and profundity of Hamsun’s perception of nature. Contrary to the prevailing opinion, I argue that the novel’s main protagonist cannot be simply seen as the happily fulfilled “man of nature” for whom he wishes to pass. In a critical dialogue with the post-Romantic interpretations of Pan and drawing on some classic philosophical traditions (i.e. Rousseau, Schiller) as well as the modern Norwegian scholarship, I explore the psychological dimension of Hamsun’s masterpiece and present Glahn as an individual who attempts to erase or at least mystify within a personalized narrative the conflict between the objective world and his subjective perception of reality. This predicament seems essential to understanding Glahn’s character and ipso facto Hamsun’s less obvious position in the philosophical debate on the essence of modernity conceived as “Disenchantment”. By carefully following Glahn’s narratives centered on his experience of nature, I reveal their artificial and simulating character. Such a reading allows me to argue that Hamsun’s Pan concurs in a subtler language of literature with the philosophical acknowledgement, dating back to Rousseau, of the impossibility of the individual’s return to the pre-modern time, as if to the realm of original, transcendental sense and immediacy of our experience of the world. The horizons of the modern – perhaps suffice to say: mature? – historicized and highly reflexive consciousness cannot be transgressed; the Romantic sensitivity, in its naïve search for the authentic experience of nature as a source of the self and the sense, can only regain it in discourse, which amounts to positing nature as a beautiful appearance and thus compensating for one’s dramatic feeling of alienation from nature and being conceived of as a metaphysical “wholeness”.
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(Nie) Chcieć być wszystkim. Stawrogin i najgłębsza otchłań Dostojewskiego

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Kruszelnicki M.
Przestrzenie Teorii
|
2015
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issue 24
195-218
EN
This paper proposes a new interpretation of Niyevsky’s novel The Devils. This reading opposes the very influential line of interpretation employed in wkolai Vsevolodowich Stavrogin – a relentlessly intriguing character in Fyodor Dostoorks of thinkers working within the current of Russian symbolism and “cultural renaissance” from the beginning of the 20th century. The author argues that this “religious” interpretive tradition contributes to one of the greatest misunderstand-ings concerning Dostoyevsky’s work in that it oversimplifies its ambivalence and obscures one of Dostoyevsky’s darkest insights into the human soul, initially revealed in Notes From the Under-ground and from that time on recurring in each of his major novels. In the first part of the article, several classic Russian interpretations of Stavrogin are examined in order to show their common tendency to morally judge Stavrogin from the Orthodox point of view, recognize his greatest sin in the lack of faith in God and for that reason see before him only the perspective of self-disintegration and inevitable death. The author argues that “religious” interpretations do not explain the mystery of Stavrogin. What is more, they homogenize the complexity of his character and offer an all-to-easy solution to the vital philosophical problem which reiterates in Dostoyevsky’s entire mature fiction and which finds its greatest artistic representation in Stavrogin himself.
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Georges Bataille – wypowiedzieć Niemożliwe

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Kruszelnicki M.
Przestrzenie Teorii
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2020
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issue 33
59-84
EN
The paper discusses Georges Bataille’s endeavor to express “the Impossible” by means of specific language employed first and foremost in his works of literary fiction (L’Histoire de l’oeil (Story of the Eye), Madame Edwarda, Le bleu du ciel (Blue of Noon). This is carried out by first providing a general outline of Bataille’s philosophical thought with due attention drawn to the aporias that open up before all projects of heterology inasmuch as they seek to both approximate and communicate the experiences that elude rational thought and language which traditionally works at its service. What follows is a description and explication of the literary and performative means which Bataille employs in his fiction in order to authenticate his depictions of the “inner experience” and the figure of “the Impossible”. Several of the most prominent theoretical approaches to the specificity of Bataille’s transgresssive écriture are referred to and further contrasted with the philosopher’s consistent dissatisfaction with the limitations that language and rational, sense-oriented thought poses to the task of voicing the essence of the “inner experience”. The article concludes with the argument that even literature cannot free itself from pragmatic utility resulting from the structural limitations of language. What literature can achieve, however, is to point to the Impossible and inexpressible, and endlessly invoke and respond to it. Regarded in this way, Bataille’s revelatory language can be considered in a wider, French poststructuralist context, which emphasises the position of Heidegger as a reference point for Derrida and Blanchot.
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„Bardzo nieliczni czują, że ich życie nie jest życiem, lecz śmiercią”. F. Dostojewski i L. Szestow wobec idei szczęścia i egzystencjalnej satysfakcji

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Kruszelnicki M.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2016
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vol. 33
5-29
EN
In my paper I set the existential interpretation of Dostoevsky’s Notes from the Underground proposed by Lev Shestov against the religious and psychological interpretations of this novel in order to excavate a vital problem in Dostoevsky, which is the inversion of hierarchy in pairs of oppositional categories such as normality-pathology, happiness-unhappiness, harmony- dissonance, omnitude-lack, certainty-uncertainty, joy-despair, faith-doubt. Following Shestov I argue that Dostoevsky embraces those categories that are traditionally mistrusted and negatively valorized and by so doing he rehabilitates the “underground”, accursed and unhappy existence at the expense of regular, “normal” life, easily founding spiritual certainty and every day satisfaction. Such an un-problematic life Dostoevsky’s man from the underground regards as a false, smug and eventually – “dead”. In further part of my study I focus on the religious aspect of Shestov’s later philosophy and try to prove that the perspective of faith gradually introduced to his reading of Dostoevsky in no way cancels Shestov’s early philosophy of the underground, despair and tragedy. On the contrary: if faith “obtained” is likely to become yet another mask of “evidence” and “certainty” and in this way might put stop to existential doubts and spiritual dissatisfaction, then neither Dostoevsky, nor Shestov himself, can easily trust it. In this situation despair and tragedy cannot but hold in Dostoevsky’s and Shestov’s thought and the circle of searching and suffering must remain vicious. I demonstrate the consistency in Shestov’s philosophical thought on Dostoevsky and its constant adequacy for understanding one of the crucial existential dilemmas in the works of the Russian writer.
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Tutoring, mentoring, coaching – troskliwe oblicze władzy (ćwiczenia z krytyki Foucaultiańskiej)

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Kruszelnicki M.
Teraźniejszość – Człowiek – Edukacja
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2015
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vol. 18
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issue 1(69)
45-65
EN
My goal in this paper is to strengthen the critical awareness of educators working within the discourse of lifelong learning. In my analysis of the main assumptions and aims of the discourses of tutoring, mentoring and coaching, I employ Michel Foucault’s critical concepts such as disciplinary and pastoral power, bio-power, normalisation and optimisation of individuals, subjectivisation, and techniques of the self. I further argue that the Foucauldian critique of these “methods” of education, newly bred within andragogy and counselling, allows one to identify them as menacingly effective strategies of power, which works towards generating a new model of human subjectivity, socially and economically desired in the era of rabid capitalism. My intention is not to condemn the theory and practice of the new educational methods, such as tutoring. What interests me is to demonstrate that, thanks to tools offered by M. Foucault’s texts, lofty goals of the very idea of lifelong learning can have its second, more ambivalent side, which not all pedagogists can or want to consider. In a creative dialogue with the assumptions of the emancipatory pedagogy I try to outline an alternative space for a discussion about the policy of lifelong learning and its subsequent inventions – a discussion that perhaps shows less enthusiasm from the one in publications of some lifelong learning theoreticians, but regarding the critical and philosophical aspects it is embedded deeper.
PL
Celem tego tekstu jest wyostrzenie świadomości krytycznej dyskursu całożyciowego uczenia się. Opierając się na myśli M. Foucaulta i posługując wypracowanymi przezeń pojęciami, takimi jak: władza dyscyplinarna, władza pastoralna i bio-władza, normalizacja i optymalizacja, ujarzmienie, zarządzanie mentalnością, techniki siebie, badam główne założenia i cele tutoringu/mentoringu/coachingu i próbuję je kwestionować poprzez dostrzeżenie w nich technik władzy skrycie pracującej na rzecz trenowania nowego, społecznie i ekonomicznie pożądanego typu podmiotowości w dobie turbokapitalizmu. Moją intencją nie jest potępianie teorii i praktyki nowych metod kształcenia, takich jak tutoring. Co mnie interesuje, to pokazanie dzięki narzędziom oferowanym przez teksty M. Foucaulta, że szczytne cele, jakie przyświecają samej idei lifelong learningu mogą mieć swoją drugą, bardziej ambiwalentną stronę, którą nie wszyscy pedagogowie umieją czy chcą uwzględnić. W twórczym dialogu z ustaleniami pedagogiki emancypacyjnej usiłuję zatem zarysować alternatywną przestrzeń dla dyskusji o polityce całożyciowego uczenia się i jej kolejnych wynalazkach – dyskusji wykazującej być może niższy poziom entuzjazmu od tego, jaki płynie z publikacji niektórych teoretyków kształcenia ustawicznego, za to osadzonej głębiej pod względem krytycznym i filozoficznym.
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Krytyka, opór, nadzieja. Wokół publicystyki zaangażowanej Henry’ego A. Giroux

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Kruszelnicki M.
Chowanna
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2020
|
issue 1(54)
1-11
EN
The article discusses and problematizes Henry Giroux’s postulate to construe academic teachers as public and transformative intellectuals along with his claim that both humanities and social sciences, notably pedagogy, ought to be thought of as politically engaged. The author of the article indicates different factors thwarting  the implementation of those postulates, such as: the dominance of neoliberal ideology, the onslaught of market fundamentalism, and an unselective manner in which students are enrolled into universities, in particular humenities’ departments. Following in Giroux’s footsteps, the author undescores the role played by the discourse of possibility and hope, as a necessary complement to the criticism conceived of as stripping away the “false consciousness,” yet – at the same time –  he steers clear of the over-optimitic belief espoused by Giroux about the contemporary young people’s critical potential and civic agency, as well as the feasibility of reclaiming power over the conditions of their work by academicians.
PL
W artykule ustosunkowuję się do Henry’ego A. Giroux postulatu myślenia o nauczycielach akademickich jako publicznych i transformatywnych intelektualistach oraz do jego twierdzenia o konieczności politycznego zaangażowania humanistyki, zwłaszcza pedagogiki. Wskazuję różne czynniki zagrażające realizacji tych zadań, takie jak: dominacja ideologii neoliberalnej, ofensywa rynkowego fundamentalizmu, nieselektywny nabór kandydatów na studia przez uczelnie i wydziały humanistyczne. Za Giroux podkreślam rolę dyskursu nadziei i możliwości jako koniecznego uzupełnienia krytyki pojętej jako demaskowanie „fałszywej świadomości”, chociaż stronię od nadmiernego w moim uznaniu optymizmu amerykańskiego pedagoga i jego wiary w krytyczny potencjał i obywatelską sprawczość współczesnej młodzieży oraz w możliwość przejęcia przez nauczycieli akademickich kontroli nad warunkami swojej pracy.
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„Straszna” i „dziwna” zwykłość człowieka. Problem rozumienia postaci w dziele F. Dostojewskiego (w świetle opowiadania Wieczny mąż)

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Kruszelnicki M.
Przegląd Filozoficzny. Nowa Seria
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2021
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issue 2
PL
Co istotnego ma do powiedzenia Dostojewski, gdy nie pisze o wielkich metafizycznych ideach? Zaprasza do namysłu nad zagadką bycia człowiekiem, nad tym, jak trudną, niemożliwą wręcz rzeczą jest ostateczne wyjaśnienie jego tajemnicy, a wreszcie, jak bardzo sam gest zgłębiania, oceniania, sądzenia drugiego człowieka jest gestem ambiwalentnym, przed którym ludzka psyche próbuje się bronić. W tym konsekwentnym uchylaniu się przed poznawczym wyczerpaniem znajduje ona sprzymierzeńca w postaci artystycznego słowa rosyjskiego pisarza. Psychologiczno-filozoficzny pogląd Dostojewskiego na jednostkę uzyskuje odzwierciedlenie w poetyce jego dzieł. Niniejszy tekst bada i naświetla ten związek w drodze analizy zazwyczaj mniej znanego czytelnikom opowiadania Wieczny mąż.
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Nowoczesność w lustrze historii: Jacob Burckhardt i Fryderyk Nietzsche wobec kultury dawnej i współczesnej

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Kruszelnicki M.
Studia Europaea Gnesnensia
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2018
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issue 17
31-70
EN
The text explores the connections between the ideas of Friedrich Nietzsche and Swiss historian Jacob Burckhardt regarding past and contemporary culture. The focus here is on both thinkers’ highly negative assessment of modernity as an era which does not match the great past times of European culture, especially the noble civilizations of ancient Greece and the Italian Renaissance. The lamentable state of modernity is seen and analyzed in confrontation with those sublime past epochs, with their ethos of individuality, immorality, violent passions and common ambition for greatness. The article ends with a conclusion that although both thinkers were disappointed with times they lived in, it was Nietzsche who pushed his critique of modernity to the extreme, calling for a radical and imminent breach with the failed history and founding a new one, one which would create place only for an elite group of outstanding individuals, while Burckhardt was much more reserved. Although a pessimist too, he kept a desperate faith in the autotelic value of European culture’s spiritual continuum and did not negate its heritage.
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Cierpienie, rozdarcie, niespełnienie: destrukcyjny Eros w dziele F. Dostojewskiego

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Kruszelnicki M.
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2015
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vol. 28
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issue 1
12-44
EN
My paper discusses the idea of destructive eroticism in the work of Fyodor Dostoevsky. Eros is posited here as manifesting in two, opposite forms: the Christian virtue of agape consisting in a humble service to a beloved person, and the Greek eros which in Dostoevsky is transformed into destructive love, one steeped in egoism and sadistic-masochistic impulses. I want to argue that destructive eroticism is for Dostoevsky of greatest interest, while love conceived as agape serves in his work only as a minor, normative projection, a tribute paid to the Russian Orthodox worldview. In my analysis I refer to Georges Bataille’s philosophical thought to combine the pattern of unfulfilled and ruinous love in Dostoevsky with his conviction that irrational aspects of man, his penchant to evil and transgression can be seen as a measure of the intensity and authenticity of one’s spiritual life. Contrary to religious interpretations of Dostoevsky, I argue that the author of Crime and Punishment prefers to cast his protagonists into the limbo of suffering, anguish and distress and therefore he ultimately rejects the possibility that human beings can content themselves with a mediocre life in which existential complacency is bought at a price of resignation from dangerous passions of which one could say that were “worth a life”.
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Śmierć i (wieczny) powrót Zaratustry

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Kruszelnicki M.
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2018
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vol. 43
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issue 4
1-15
EN
The paper argues that F. Nietzsche’s magnum opus Thus Spoke Zarathustra can be looked upon as a narrative about the protagonist’s maturation to understand, articulate and accept the thought of the eternal return which is tantamount to accepting the prospect of his own imminent death and the enigma of afterlife. I seek to prove that Zarathustra purposely defers systematic and coherent explanation of his deepest thought, as well as he dismisses its interpretations proposed by his animals, disciples, and by his main enemy – the dwarf. The thought of the eternal return can only be revealed, enacted. For this purpose, Zarathustra must actually die and return and by so doing bestow on the next generations the gift of his secret intuition. It can be argued convincingly that the last two chapters of part IV of Thus Spoke Zarathustra are conceived as a powerful performative reenactment of the thought of the eternal return as a selective force. The force, however, which does not bring a different (resp. “better”, “stronger”…) existence, as Gilles Deleuze would want it, but the very same, identical life.
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Rosyjski Nietzsche

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Kruszelnicki M.
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2021
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vol. 52
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issue 1
86-95
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Zupełnie inaczej. Nad książką "Nekrofilna produkcja akademicka i pieśni partyzantów" Oskara Szwabowskiego

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Kruszelnicki M., Kruszelnicki W.
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2020
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vol. 49
|
issue 2
64-94
EN
The article comments the stronger and the more disputable points of Oskar Szwabowski’s book Necrofiliac Academic Production and the Songs of Partisans (2019). The authors engage in a polemics with the assertion that autoethnography is able to depict more efficiently than other scientific discourses the reality of the university after the neo-liberal reforms. We also oppose „the workers’ perspective” as promoted by O. Szwabowski, which is to replace the traditional view of the university as an elitist site and of the faculty as a particularly privileged class. Further, the article points out at certain shortcomings of theoretical Marxism which O. Szwabowski uses to criticize and envision the change of the functioning of the academic milieu along with the transformation of the very way we perceive social research – from an individualistic and competetive perspective, to one that is collective and geared in social engagement and intervention. Ultimately, we charge Oskar Szwabowski with an inconsistency which amounts to a contradiction between his notorious call upon academics to realize that the university has become a mass-production company, and the faculty have been turned into the new proletariat, and his resonant grievance upon the poor conditions of work therein.
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