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« Qu’est-ce que la Religion universelle ? » : étude sur une question posée par Baudelaire

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Szymański T.

Quêtes littéraires

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2013

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issue 3

76-84

EN

In “My heart laid bare” Baudelaire writes about the “Universal Religion” devised for “the alchemists of thought,” “a religion that comes from man, considered as a divine memento.” The idea, as we read in the text, was inspired by the writings of Chateaubriand, De Maistre and those of the “Alexandrians”. And indeed, the two former authors wrote explicitly about a „universal tradition” that finds its fulfillment in the Catholic religion. It does not matter if we recognize the “Alexandrians” as representatives of the Neoplatonic school, the Alexandrian Fathers of Church, or disciples of Hermetism, the very term implies a tradition of both syncretic and mystic character that resembles gnosis. Baudelaire’s “Universal Religion,” despite his Catholic convictions, cannot be associated with Catholicism. Based on a universal transmission of myths and symbols, it rather refers to eternal truths about man as well as to the divine source of all beings – also in the modern world, which puts God’s existence in doubt.

2

JESZCZE O SPORACH O ROMANTYZM U PROGU NOWOCZESNOŚCI (NORWID I BAUDELAIRE)*

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Siwiec M.

Świat Tekstów. Rocznik Słupski

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2020

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vol. 18

161-177

EN

The subject of the paper is a dispute of the Norwid’s and Baudelaire’s generation over romanticism, a dispute treated as a continuation of intro-romantic polemics. The aim of this comparative analysis is to present the ways of defining poets relative to romantic paradigm established by the “great men” (Mickiewicz, Hugo). This ways are shown primarily in literary texts – and not only through problematic debate, but also through the realization of a concrete, different from the romantic model of poetry. In the case of Norwid and Baudelaire we are dealing with great poets deeply rooted in Romanticism, who derive from this tradition, but proposing – and more in practice than in theory – their own path of modern lyricism. are focuses on early works: Baudelaire Fanfarlo on the one hand and early Norwid fantasies and dramas (Marzenie – Dream, Chwila myśli – Moment of thought, Wieczór w Pustkach – Evening in the Void, Noc tysiączna druga – Second Thousandth Night...) on the other hand. The ambivalent attitude of both writers to romanticism – “creative betrayal,” which assumes continuity and rupture at the same time, is revealed in the heroes’ creations – yet romantic, but criticizing romantic idealism, the fantasy, dreams. This criticism – due to the “stigmatization by romanticism” also becomes self-criticism.

PL

Artykuł dotyczy sporów pokolenia Norwida i Baudelaire’a z romantyzmem, które traktuję jako kontynuację polemik wewnątrzromantycznych. Jego celem jest prezentacja sposobów określenia się obu poetów wobec paradygmatu romantycznego ustanowionego przez „wielkoludów”: Mickiewicza i Hugo. Zaproponowana tu analiza komparatystyczna eksponuje nie tylko problemowy aspekt sporu, ale także dążenie do realizacji konkretnego, odmiennego od romantycznego modelu poezji. W przypadku Norwida i Baudelaire’a mamy wszak do czynienia ze znakomitymi poetami zakorzenionymi mocno w romantyzmie, z niego czerpiącymi, ale proponującymi – i to bardziej w praktyce niż w teorii – własną ścieżkę nowoczesnej poezji. Skupię się na wczesnych utworach pisarzy: Fanfarlo Baudelaire’a z jednej i wczesnych fantazjach i dramatach Norwida (Marzenie, Chwila myśli, Wieczór w Pustkach, Noc tysiączna druga...) z drugiej strony. Ambiwalentny stosunek obu pisarzy do romantyzmu – „twórcza zdrada”, zakładająca zarazem kontynuację i zerwanie ujawnia się w kreacji bohaterów – jeszcze romantycznych, ale poddających romantyczny idealizm, wyobraźnię, marzycielstwo wyraźnej krytyce. Ta krytyka ze względu na stygmantyzację romantyzmem staje się także samokrytyką.

3

Zapach idei. Synestezja i ideastezja w Correspondances Charles’a Baudelaire’a

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Kozłowska Z.

Poznańskie Studia Polonistyczne. Seria Literacka

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2015

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issue 26

299-316

EN

The article constitutes a re-reading of Charles Baudelaire’s Correspondences in the light of the controversial concept of ideasthesia. The author proposes that the sonnet operates on three levels of sensory cognition: an initial stage of rational sensory segmentation, a subsequent synaesthetic fusion of odours, sounds and colours, and finally – an ideasthetic synthesis of feeling and knowing. The final stage of sensory processing triumphantly concludes the Symbolist quest for an elusive “beyond”, approximating the material and the ideal – the mechanism of which resembles an ideasthetic processing of sensory data. The poem mirrors the cognitive optimism characteristic of Baudelaire’s early thinking, soon to dissipate into melancholic (or Manichean) cognitive bankruptcy.

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Persona liryczna w wierszach Cypriana Norwida i Emily Dickinson

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Samsel K.

Przegląd Humanistyczny

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2017

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vol. 61(4 (459))

93-101

PL

The study is devoted to personological analysis of the one-hundred-poem collection entitled Vade-mecum by Cyprian Norwid in the light of advanced and, above all, multidimensional research on the personology of the subject of creative activities of Emily Dickinson’s poems. Based to a large extent on Robert Weisbuch’s complex terminology from the canonical volume Emily Dickinson’s Poetry, using his typology of lyrical personas, the researcher on Norwid gains important, additional comparative literature tool allowing, e.g. the juxtaposition alongside each other of the types of poetry written by Norwid, Dickinson and Baudelaire (Norwid’s and Dickinson’s lyrical persona is – it seems – a mixture of a “wounded dialectician” and “engaging sufferer”, Baudelaire’s persona is, in turn, the marriage of features of an “engaging sufferer” and “withdrawn bard”). This is how the premodernist “theatre of personas” is created, the stronger that – which I am trying to emphasize in this text – despite appearances, it is possible to find similarities in the poetic language between the works of Norwid and Dickinson. In the same way, Norwid and Dickinson – in order to build their lyric – use a poetic function in the Jakobsonian sense: on the one hand, they strengthen and intensify its impact, on the other hand, they use it to “cover up” the phenomenon of linguistic disintegration of the world for which Modernist lyric poetry served in a special way as a detector, a kind of litmus paper.

5

Przekład wobec oryginału. Różne czasy, różne style

85%

SŁAWKOWA E.

Stylistyka

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2007

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vol. 16

221-234

PL

Postulating the necessity of introducing translatological reflection into modem stylisti- cs, the article - bearing upon the work of Polish translators of Charles Baudelaire’s poems - demonstrates a diversity of stylistics strategies in particular translations. The texts cho- sen for the study Correspondences, De Profundis Clamavi, and Les Plaintes d’un Icare have been rendered into Polish by both older (Stanisław Korab-Brzozowski, Miriam, and Antoni Lange), and modem (Tadeusz Bocheński, Maria Leśniewska, Andrzej Nowak) translators. A comparative study of the French originals and their Polish equivalents car- ried out with the help of cognitive grammar analysis allows us to conclude that neither the very time nor the style of translation determine its value in the target language culture. This awareness becomes important particularly in the light of a discussion conceming ca- nons of French and European literatures.

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Od wydarzenia katastrofy do kata/stroficznego czytania. Poezja Charles’a Baudelaire’a w relacji Jorge’a Semprúna L’écriture ou la vie

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Kasper J.

Poznańskie Studia Polonistyczne. Seria Literacka

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2015

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issue 25

309-329

EN

This essay addresses the instable meaning of the term catastrophe over the course of history. The first part takes leave of the “the tiny fissures” in the continuous catastrophe noted by Walter Benjamin to develop a philology of the cata/strophe. This philology does not only register a given meaning (for instance, of the catastrophe), but intervenes actively as disruption. It insists on the strophe in the catastrophe, transforming catastrophe into cata/strophe that, in fatal situations, permits the poetic potential to become a dynamic force that can, at least on the linguistic level, open toward other dimensions without denying the catastrophe itself. The second part is dedicated to a reading of Jorge Semprún’s autobiographical novel L’écriture ou la vie from the perspective of this philological concept. It seeks to show how Semprún’s citing and reciting of Baudelaire’s strophes in the putrid atmosphere of the Buchenwald concentration camp literally produce, on the level of the signifiers, fresh air to breathe.

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Fins de l’art : la réception de Hegel dans la littérature française du XIXe siècle

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Olivier A. P.

Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)

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2022

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vol. 32

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issue Special Issue

15-35

EN

In a period of global pandemic and confinement to our homes, the end of art is not only a philosophical hypothesis, it is a fact of society. We have experienced that modern societies, those that were able to make art an absolute at one point in their history, no longer need the arts, or the physical presence of artists and spectators, or have considered them inessential, and therefore contingent. Is this what G. W. F. Hegel prophesied with his thesis of the end of art? In this paper I aim to clarify this by referring to the sources of Hegel’s lectures and by examining the reception by nineteenth-century French writers. 1) First, I give a reminder of the different ways in which Hegel’s theme of the end of art can be interpreted. 2) Then, I give a second reminder concerning the reception of Hegel’s Aesthetics in France, with a focus on the translations. 3) Finally, I propose to study three writers who determine three ways of conceiving the appropriation of Hegel in the 19th century and of the theme of the end of art: Théophile Gautier, Charles Baudelaire and Gustave Flaubert.

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„Sytuacja” Norwida – „sytuacja” Baudelaire’a

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Siwiec M.

Prace Filologiczne. Literaturoznawstwo

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2021

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issue 11 (14)

141-160

EN

Norwid and Baudelaire, born in the same year (1821), unconsciously put themselves in a specific position which Paul Valéry described as a ‘situation’. Its fundamental basis is poets’ determination to define themselves against their great Romantic predecessors, stand out and finally, to release themselves from the constraints of the Romantic influence. The position the two poets find themselves in defines their attitude to Romanticism which is based on carrying on and breaking up with the Romantic tradition and this, on the other hand, makes a time mark even more difficult to establish. Their position is presented in the context of contemporary categories such as Romanticism, 19th-century culture model, generation, modernity, and crisis. Such perspective makes it possible to recognise a shared sense of unity in Norwid and Baudelaire’s literary outputs as well as in their reception styles despite the fact the poets are essentially beyond any comparison.

PL

Artykuł dotyczy szczególnego położenia wspólnego Norwidowi i Baudelaire’owi urodzonym w tym samym 1821 r., które Paul Valéry określił mianem „sytuacji”. Jej podstawą jest konieczność określenia się wobec wielkich poprzedników − romantycznych wieszczów, odróżnienia się, walki z wpływem. Pozycja obu poetów, która określa ich stosunek do romantyzmu oparty na kontynuacji i zerwaniu (co utrudnia ustanowienie cezury), ukazana jest w kontekście współcześnie rozumianych kategorii takich jak romantyzm, dziewiętnastowieczność, pokolenie, nowoczesność czy kryzys. Taka perspektywa pozwala dostrzec wspólnotę twórczości i recepcji pisarzy zasadniczo nieporównywalnych.

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