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Systemy filozoficzne Derridy i Lyotarda

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Słomski W.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 4(25)
157-173
EN
Jacques Derrida and Jean-François Lyotard are the creators of a philosophical and cultural movement called postmodernism (Lyotard has also contributed to the popularization of the term “postmodernism”), but it should be remembered that currently the term “postmodernism” refers to the entire spectrum of various ideas, the ideas and texts from various fields, therefore, it is impossible to identify the philosophy of Derrida or the philosophy of Lyotard with the movement in philosophy or, more importantly, the humanities and social sciences, which we now call postmodernism. From today’s perspective, both Derrida and Lyotard belong to a large group of authors whose work constitutes broadly understood postmodernism, but it would be unwarranted to claim that this movement stems directly from their achievements. These philosophers have begun a new way of practicing philosophy and proposed a new point of view, but they did not create concepts that would be widely accepted by philosophers who describe themselves as postmodernists. They also did not raise any disciples or successors who would attempt to develop the concepts outlined by them, although undoubtedly some of their concepts have had a significant impact on both the development of philosophy and the humanities, and social sciences. The concept of Derrida’s deconstruction proved to be the most influential (by that, however, it is necessary to understand the general method of reading texts, but not the collection of Derrida’s views, sometimes referred to as “deconstruction”), and Lyotard’s thesis concerning the end of Grand Narratives. The detailed theses on aesthetic, social, semantic and, finally, political issues are, as it seems, known primarily to philosophy experts.
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Wstęp do filozofii Jean-François Lyotarda

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Słomski W., Czarnecki P.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 4(25)
119-142
EN
There is no doubt that Lyotard’s the most famous achievement is his conception of metanarrative. This concept undermines the credibility of traditional philosophy along with its claim for conceptual clarity, thanks to which we would be able to speak about the world as it “really” appears. Lyotard has pointed out that since the Enlightenment we have lived in an illusion believing in future possibility of coming to fruition of the narrative of the dialectics of Spirit, the emancipation of reason, social progress, etc. While rejecting metanarratives and proposing a limitation to micro-narration instead, Lyotard has established the theoretical foundations of a pluralistic society, seeking solutions of its own problems not by consensus, but by permanent endless disputes. He has presented, in essence, a new image of society as a multiplicity of various subsystems and discourses, none of which can claim to be superior to others. Despite sometimes harsh criticism, there will be only a slight exaggeration in the statement that his concepts have influenced not only the philosophy of the last decades of the 20th century, but indirectly also social reality, since the concept of the pluralistic society is derived directly from the philosophy of modernism. Even if we find that complaints made against Lyotard to be legitimate, we cannot deny that society functioning as Lyotard has desired, would be the society free from the threat of the rebirth of totalitarianism.
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Derrida i Lyotard. Obok siebie

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Słomski W.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 4(25)
147-155
EN
The present reflections will be devoted to the philosophies of Jacques Derrida and Jean- François Lyotard. We will attempt here to identify differences and similarities both between these two thinkers, and among the philosophical movements which their deliberations have given rise to. In the beginning, it is obviously necessary to make some terminology standardization, because such terms as “deconstructionism,” “post-structuralism” or “postmodernism” are sometimes used in various meanings, and are often the matter at issue. As a consequence of ambiguity of all these concepts, is the fact that individual authors are included either in post-structuralism or postmodernism, even when they have dissented themselves from belonging precisely to those philosophical currents.
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Derrida. Dekonstrukcja i jej konsekwencje

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Słomski W.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 4(25)
175-187
EN
The purpose of deconstruction is not an understanding of the content of the text in the ordinary sense of the word, but to get to the bottom of everything that the text does not speak about explicitly, and thanks to it, it can lay claim to the truth. While speaking of signs which are rooted in metaphysics, Derrida, in fact, means precisely that the accepted tacit assumption that the text tells us something about the world, and that our task while reading the text is to bring out all there is in it that is directly related to real objects. That assumption can be accepted, and it may determine the way of reading the text only while going through a series of rhetorical procedures including the use of hierarchical conceptual oppositions, often possessing the evaluative character, or ignoring certain contents. Remaining outside the discourse and viewing it as a historical product, deconstruction should determine what and why has been relegated in that discourse to the margins and doomed to oblivion. The deconstructed text turns out to be another myth, moreover, the internally contradictory myth because in its innermost layer, which has just been revealed by deconstruction, denying it what it is trying to express itself.
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O dekonstrukcji

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Słomski W.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 4(25)
261-268
EN
From general assumptions concerning the method of reading the text, a series of detailed implications, important both for philosophy and for social, and political reality are drawn by Derrida. One of the binary oppositions, which Derrida submits to deconstruction, is the opposition between literalism and a metaphor. Also, that opposition, according to the French thinker, after a closer examination turns out to be a myth. According to popular belief, the literal meaning of the expression takes precedence over all metaphorical use in the sense that it is the foundation upon which the metaphorical use is built. From this point of view, a metaphor is supposed to be at most an addition and an ornament, and if it is supposed to be used in philosophy, it is only in exceptional circumstances, and to facilitate the understanding of the content that the philosopher tries to explain in any way possible in a language devoid of metaphors. In accordance with the assumptions of deconstruction, Derrida reverses this order and the concept, traditionally considered subservient to its opposition, puts in the first place. First of all, he notices that a metaphor does not belong to the language of philosophy, but to the colloquial language. We could expect that in order to understand the meaning of a metaphor in a philosophical text, we should translate it into a natural language in which we will be able to discover its literal meaning. Derrida believes that the process of reaching that literality we can admittedly begin, i.e., for any philosophical metaphor we can indicate some other term that comes off as literal, however, the term, after a closer analysis, also turns out to be a metaphor for which we need to find another expression that comes off as literal, etc. The difference between a philosophical metaphor and a natural expression comes down to the superficial impression of literalness, while, as a matter of fact, the natural expressions turn out to be old, “worn-out”, as Derrida expresses, metaphors.
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Wstęp do estetyki Derridy i Lyotarda

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Słomski W.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 4(25)
143-145
EN
There have been outlined serious discrepancies between philosophies of Derrida and Lyotard on the grounds of deliberations concerning art. Lyotard questions the notion of beauty, demanding a replacement of it with a notion of the sublime, thanks to which artistic creation could also get rid of its constraints. Lyotard argues that beauty is possible thanks to the mimesis of nature, but the mimesis requires observance of the rules. Rejecting the idea of beauty, as a supreme value in art, we reject the necessity of subordinating art to rules, or, in Lyotard’s words, we sacrifice it for the freedom of practical reason.
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Noty o książkach

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Kisiel M., Maraś A.
ER(R)GO: Teoria – Literatura – Kultura
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2015
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issue 31
EN
Critical notes on books: Michał Kisiel's critical note on:Jacques Derrida, Cinders, przeł. Ned Lukacher, Minneapolis, London, University of Minnesota Press, 2014. Anna Maraś's critical note on: Marianne Hirsch, The Generation of Postmemory: Writing and Visual Culture After the Holocaust, New York: Columbia University Press, 2012.
PL
Noty o książkach zawierają krytyczną notę Michała Kisiela poświęconą książce Jacques'a Derridy, Cinders, przeł. Ned Lukacher, Minneapolis, London, University of Minnesota Press, 2014 oraz Anny Maraś poświęconą książceMarianne Hirsch, The Generation of Postmemory: Writing and Visual Culture After the Holocaust, New York: Columbia University Press, 2012.
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Kulturowy zwrot teorii jako nowe podejście do tekstów kultury

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Lewandowska-Tarasiuk E.
Zeszyty Naukowe PUNO
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2016
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issue 4
13-23
EN
„The cultural turn of theory” is one of the most important transformations within the humanities, which has been strongly influenced by the gradual evolution of knowledge about literature. Thanks to it, the polyphony of interpretational discourses, anchored in the wealth of cultural areas, is heard and will be heard, and that is how „the art of interpretation” will come into its own. Of course, the most significant objective of literary studies today is practice. Thus, contemporary thought about literature, which utilizes the practical ecacy of theory, has been created. The present study analyses the essence of this turning point, its scientific, cultural and practical foundations.
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