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Milady Součkovej prywatne archiwum pamięci (na podstawie opowiadania Rok šestašedesátý ze zbioru Neznámý člověk)

100%
Woźniak K.
Poznańskie Studia Slawistyczne
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2020
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issue 19
273-289
EN
This article presents an analysis of one of the short stories authored by Czech writer – Milada Součková: the short story Rok šestašedesátý included in the collection entitled Neznámý člověk (published in 1962, written in 1943). The introduction addresses the issues related to the clarification of the concept of a memory archive and the concept of the archive itself. Its characteristics, i.e. a certain arrangement of the collection, its permanent structure and three essential aspects of archiving are indicated: searching, saving and storing. These aspects are also typical of the structure of the analysed prose authored by Milada Součková. The next part of the article (Neznámý člověk as a private archive of memory) pertains to the entire above-metioned volume of the stories whose characteristic motif is the motif of memory linked with space, time and history. In the further parts of the article, the author goes on to the structural and interpretative analysis of the story she is interested in. She draws attention to such aspects as memory figures, i.e. time and space, thematic associations, memory carriers and memory traces and places. In conclusion, she draws attention to three components of the Milada Součková’s private memory archive: the memory of the language, the memory of the father and the memory of the historical events taking place in 1866.
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Příběh kmene: pásmové skladby jako archiv české meziválečné avantgardy

73%
Říhová Z.
Česká literatura (Czech Literature)
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2020
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vol. 68
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issue 6
677-696
EN
In the history of the European avant-garde, zone compositions have appeared along the seams between entities. Likewise Czech avant-gardists saw Apollinaire’s Zone as a poem of transition, and it is essential to identify whence and whither, and to subsequently correct the established explanation of the Czech historical avantgarde’s attitude towards memory and the past. The early Czech avant-garde saw itself as a movement without a history, emerging from point zero, but zone compositions are substantially oriented towards the past. Memory, past and myth form an integral part of zone compositions — the forms of the modern-age epic. Within the context of the long compositions of European modernism, this study analyses Czech zone compositions as a special form of the epic, as an alternative pole of the Czech historical avant-garde.
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Fysiologická hudba : z českých bojů o Novou hudbu let dvacátých

58%
Zapletal M., Vomáčka I.
Hudební věda (Musicology)
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2020
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vol. 57
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issue 1
22-51
EN
There, an important role was played by the national aspect. Critics pertaining to the modernist generation believed physiological music to be quintessentially German: sharp-edged, hard, intellectual, élitist, asentimental, technicist, and therefore utterly unsuitable as a model for new Czech music whose essential tendency, as they saw it, was to appeal to “hearts and souls”, and consequently could develop solely along the lines of “psychological music”. In contrast to that, avant-garde projections concerning a new face of Czech music, which cropped up in the late 1920s (I. Krejčí, F. Bartoš, C. Blattný, E. F. Burian a.o.) would include as one of its prerequisites a physiological quality, in the sense of music which was set to immediately attack the human senses and stimulate the body to motion – i.e., a sense different from that outlined by Bekker.
CS
Kritici z generace moderny považovali fysiologickou hudbu za bytostně německou: ostrou, tvrdou, intelektuální, elitářskou, asentimentální, technicistní, a proto naprosto nepoužitelnou za vzor nové české hudby; ta podle nich esenciálně promlouvá „k srdcím a duším“, může se proto rozvíjet pouze jako hudba „psychologická“. Naproti tomu v avantgardních úvahách o nové podobě české hudby, které bujely později ve dvacátých letech (I. Krejčí, F. Bartoš, C. Blattný, E. F. Burian aj.), se vyskytoval požadavek fysiologičnosti ve smyslu hudby, která je schopna bezprostředně atakovat smysly a stimulovat tělo k pohybu – tedy ve smyslu odlišném od toho Bekkerova.
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A World of ‘Purely Artistic Conception’ and a ‘Universal Art of the Spirit’: Max Dvořák and Karel Teige between Phenomenology and Surrealism

58%
Vojvodík J.
Slovo a smysl - Word & Sense
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2015
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vol. 12
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issue 24
25-41
EN
In the early 1940s, Karel Teige, a prominent theorist of the Czech avant-garde, returns to Max Dvořák’s concept of history of art as ‘history of the spirit’. Starting in the late 1930s, Teige pursued a sustained inquiry into the essence of the so-called imaginative (or ‘phantasizing’, in Teige’s own terminology) art, and his findings, which he intended to synthetize in a broadly conceived Phenomenology of Art (left unfinished), led him to the view that the essence of imaginative art consists in the visualization of ‘spiritual forms’ of an inner model. Primarily, it consists in a substantial transformation of one’s relationship to the external world: specifically, an internalization of senseperception and its metamorphosis into spiritual forms of subjective perception and consciousness. josef vojvodík 41 This is where Teige might have been influenced precisely by Dvořák’s abolition of any antithesis between naturalism and idealism, internal and external image, and his quest for a unity of Kunstwissenschaft and artistic practice. Teige was aware that this problem is central and constitutive for the entire era of Modernity and of the avant-garde, just as Dvořák was aware that the history and theory of modern art cannot consist in a mere mechanic continuation of the traditional arthistorical method; rather, it must reflect upon the creative processes of modern art.
CS
Na počátku čtyřicátých let 20. století se teoretik české avantgardy Karel Teige vrací ke koncepci dějin umění Maxe Dvořáka, totiž dějin umění jako „dějin ducha“. Od konce třicátých let 20. století se Teige intenzivně zabýval podstatou tzv. imaginativního (nebo, jeho terminologií, fantazijního) umění a své studium a rozbory, které chtěl syntetizovat v rozsáhle koncipované, ale nedokončené práci Fenomenologie umění, jej vedly k názoru, že podstatu imaginativního umění tvoří vizualizace „duchových forem“ vnitřního modelu. Je to především zásadní proměna vztahu k vnějšímu světu ve smyslu zvnitřnění smyslového vnímání, smyslových vjemů, jejich proměna v duchovní útvary subjektivního vnímání a vědomí. Zde mohlo na Teigeho uvažování silně působit právě Dvořákovo zrušení antiteze mezi naturalismem a idealismem, vnitřním a zevním obrazem, jeho požadavek jednoty vědy o umění a umělecké praxe. Uvědomoval si, že jde o problém, který je zásadním způsobem konstitutivní pro celou epochu moderny a avantgardy, podobně jako si byl Dvořák vědom toho, že dějiny a teorie umění moderny nemohou být mechanickým pokračováním tradiční uměleckohistorické metodiky, nýbrž reflexí tvůrčích procesů modemy samotné.
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