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Myśl polityczna Wincentego Lutosławskiego

100%
Sobczak J.
Themis Polska Nova
|
2016
|
issue 2(11)
62-103
EN
According to W. Lutosławski, every nation has its language/tongue, its historical past, but none of these features alone or in whole, does not determine the nation. He notices, that “only an existing national type, the kind of the ego is creating its language, its history and is impersonating the certain race”. The amount of such types is, according to W. Lutosławski, limited and not every people speaking the different language are a nation even if it has the racial distinction/separatness and the political history. His further statement is not entirely understandable, that “the real nation in its being isn’t limited to one planet, but has its representatives in the entire universe, although on the different planets they are not speaking the same language and have a various history”. The language, the race, the history, the custom – they aren’t creating the nation the more so that everyone can speak foreign languages. A nation isn’t the entire mass of people speaking one language but a slim circle of spirits, which are conscious of their separateness amongst the other nations. “The national awareness is an awareness of the existence of the ego fundamentally similar to our ego and whereby differing in the equal way as we do from the other egos we come across”. This way W. Lutosławski seems to be one of the precursors of the researches about the identity, also the national one. A nationality is an outside word of the invisible existence which a nation is, and it won’t be possible to reduce the contacts of the individual with the nation to such elements as language, tradition, custom. So there is/exists a serious difference between the nation and the nationality. The people living at present are only a material for nations. The state, compared with the nation, is a lower-level existence, dependent on time and space The work of Wincentego Lutosławski is located in a current of the Utopian social-political novels of the turning point of the 19th and 20th century. It is worth the attention on the account of the role which, according to this author, the Poles should play after the world war, which burst in four years after publishing this book by him. It is worthwhile noticing the similarity of some, or even a majority, of his political ideas with the views of Polish conservatives. However what must strike the today’s reader is an inconsistency of the arguments of the author, the numerous repetitions, returning to the topics/threads/trains that seemed to be already closed, the lack of historical reflection, not to say factual mistakes in this area. There is no doubt that the philosophical knowledge of Wincenty Lutosławski turned out to be insufficient for making an effort of supporting the framed vision of the future with the historical material. However very interesting are the accurate predictions concerning the growth of industry, the trade, the transport – albeit the current state of affairs still does not fulfill the forecasts of W. Lutosławski.
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The Strategy of “Controlled Reception” in Witold Lutosławski’s Commentaries on his own Works

99%
Krajewski M.
Musicology Today
|
2015
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vol. 12
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issue 1
80-89
EN
Witold Lutosławski’s commentaries on his own music are often defective in many regards. These defects could be explained as resulting from a strategy according to which the aim of a commentary is not to provide a truthful description of musical phenomena but to form a desired image of a composition or a musical style in the minds of the listeners. This idea of ‘controlled reception’ was clearly outlined by the famous Polish writer Witold Gombrowicz (whose writings Lutosławski knew and highly appreciated) and is especially noticeable in the composer’s remarks on “controlled aleatoricism”, “thin textures” and the connections between his music and the twelve-tone technique. The view of reception of art common to Gombrowicz and Lutosławski could be characterised in the writer’s own words: A style that cannot defend itself before human judgment, that surrenders its creator to the ill will of any old imbecile, does not fulfil its most important assignment. [...] the idiot’s opinion is also significant. It also creates us, shapes us from inside out, and has far-reaching practical and vital consequences. [...] Literature [art in general - note by M.K.] has a dual significance and a dual root: it is born of pure artistic contemplation [...], but it is also an author’s personal settling of accounts with people, an instrument in the battle waged for a spiritual existence.
3
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Towards perfect completeness remembering Lutosławski

85%
Tomaszewski M.
Interdisciplinary Studies in Musicology
|
2011
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issue 10
175-182
PL
The text is in its character a statement by a “witness to an era”. It is an attempt at describing Lutoslawski’s artistic path and his culture-forming activity from the perspective of an evolution within a concrete historical and political situation. This aesthetic evolution is evidenced in the composer’s utterances: significant interviews and private, confessional notes. They outline his creative path from the impact of Chopin as the emotional arche, through subsequent phases and breakthroughs: from academic aesthetics based on the Hanslick paradigm, through socialist-realist indoctrination and uncritical fascination with the avant-garde, to a gradual crystallisation of his own idiom. Eventually, this entirely own idiom, marked with a lyrical opening, consists in a return to everlasting values, expressly defined by the composer: the truth and the beauty of a work of art.
4
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Some Remarks on the Nineteenth Century Studies of the Euthyphro in Poland

85%
Mróz T.
Peitho. Examina Antiqua
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2011
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vol. 2
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issue 1
191-202
EN
The present paper examined how Polish philosophers, historians and classicists understood and interpreted Plato’s Euthyphro in the 19th century. The article provides evidence for a twofold interest that Polish readers had for the dialogue in this period. Firstly, Catholic think­ers focused on the ethical issues of the dialogue and supported the reviv­al of the Scholasticism, confirming, at the same time, the vitality of Plato’s thought. Secondly, the text of Plato’s opusculum was a conveni­ent didactic material for various teachers of the Greek language: while the Euthyphro gave them the opportunity to raise ethical and logical issues, they also taught philosophy on the basis of this dialogue.
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