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1

Equivalence instead of representation

100%
Mencwel A.
Przegląd Kulturoznawczy
|
2006
|
vol. 1
|
issue 1
6-21
EN
The author's interpretation of The Children's Memorial in Yad Vashem in Jerusalem suggests that the most important factor of changes in the 20th century art is the replacement of representation (typical of earlier art, particularly to that of the 19th century) by equivalence. To grasp the essence of this change we have to surpass the rules of predominant formulations/interpretations - based on particular 'schools' or 'genres'. We have to observe/understand art in communication aspect, in 'medial environment', to see essential changes in it. The most important change here consists in rejecting the position of absolute observer, typical of positivistic science as well as of realistic prose and naturalistic painting. This has been caused by the change of the point of view. The point of view, revealed in various artistic techniques, means that an individual perspective is always present in an act of expression - in poetry, prose, essay. A humanist principle is the equivalent of a point of view in research territory - as this principle is based on recognition that the science is developed by tools/methods created by human consciousness - categories, types, models. The science does not reflect directly external reality - the science creates models, mental equivalents of this reality. The author concludes by defining the characteristics of art and thought of the 20th century and the interpretation of a masterpiece by Tadeusz Kantor - an artist whose entire creative path embodied the idea of equivalence.
2

Leszek Kolakowski: the Work in the Shadow

100%
Mencwel A.
Przegląd Filozoficzno-Literacki
|
2007
|
vol. 6
|
issue 3-4(18)
199-216
EN
Leszek Kolakowski's 'Swiadomosc religijna i wiez koscielna' (Religious Consciousness and the Church Bond) is a book that appeared in a certain constellation, and it is a guiding star of this constellation. The work was published in February 1965. Beside it, such fundamental works appear as Andrzej Walicki's 'The Slavophile Controversy: History of a Conservative Utopia' (printed in August 1964), Bronislaw Baczko's 'Rousseau, samotnosc i wspólnota' (Rousseau, Solitude and Community), printed in October 1964 and Jerzy Szacki's 'Kontrrewolucyjne paradoksy' (Counter-revolutionary Paradoxes), printed in September 1965. At first, the issues raised in Kołakowski's book were not in the focus of attention of young philosophers - students, postgraduate students and listeners that were creating 'the Warsaw school of history of ideas'. With time, it was Kolakowski's work, 'work in the shadow', as the author of the paper - and witness of its original reception - calls it, that contributed a lot to arousing interest with these and similar issues, and then - to a conscious research that stemmed from a shared problem horizon, which led to continuations, verifications and criticisms of cognitive positions.
3

On the Notion of Culture

100%
Mencwel A.
Przegląd Filozoficzno-Literacki
|
2007
|
issue 1(16)
71-79
EN
The author, referring to Marek Siemek's book 'The idea of transcendentalism in Fichte and Kant', underlines the significance of the notion of culture as the area between the world of noumena and the world of phenomena, as the border area between 'freedom' and 'nature'. This notion stems from Kantian rejection of the idea of direct knowledge, and from his commitment to the holistic, relation, mediated account of knowledge - on the epistemological, and not epistemic level, as Siemek strongly underlines. This mediated sphere is the intersubjective structure of socialization and culture. According to the author, such notion allows to avoid extreme positions both of Positivism and of Romanticism: the culture is not one-sidedly construed of as purely material, rational and collective artifact, and at the same time it is not being reduced to purely individual, irrational, and spiritual expression. Fichte sketched a vision of culture as a real interpersonal sphere. Fichte's heritage, though forgotten, was deeply entrenched in the tradition of German idealism, and is visible also in Marx, however only implicitly in Marxism. Even though Marx himself never wrote about culture per se, he was pursuing theory of knowledge that was both social philosophy and philosophy of culture. And after Kant such philosophy is the only philosophy worth its name.
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