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BÁSNICTVÍ A SNOVÁ PRÁCE: K LOWESOVU VÝKLADU COLERIDGE

100%
Fulka J.
Filozofia (Philosophy)
|
2011
|
vol. 66
|
issue 7
644 – 654
EN
The paper offers an interpretation of a classical study of Coleridge’s poetry: The Road to Xanadu by John Livingstone Lowes published in 1927. While Lowes’ book is considered as a monumental work summarizing the sources of Coleridge’s poetic image, the paper tries to show that in addition to that Lowes develops a remarkable theory of imagination close to certain themes of Freud’s theory of dream-work, as well as to Warburg’s interpretation of Boticelli or Havlíček’s conception of poetic image.
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IDENTITY PROBLEMS. ON THE MARGIN OF 'THE INCREDIBLE SLAVS' (Trudnosci z tozsamoscia. Na marginesie 'Niesamowitej Slowianszczyzny')

86%
Skorczewski D.
Porównania
|
2008
|
vol. 5
127-142
EN
The article presents a discussion with the attempt of matching the postcolonial theory with the history of the Central European nations presented by Maria Janion in 'The Incredible Slavs'. The author warns against an automatic transferring of exotic methodologies onto native literary and culture ground, while accusing the romantic researcher with anachronism: she agrees neither with locating the origins of Slavic complexes in the times of Christianisation of this part of Europe nor with the trauma that results from the separation from the pagan/proto-slavic roots postulated by the author. She also claims that the author of 'The Incredible Slavs' unconsciously succumbs to the empire that imposes victimisation discourse to the colonised because she analyses medieval history of Poland through the prism of romantic literature which is naturally dominated by ressentiment. She also repeats the view that the Foreign and the Imposed identity is the source of all misfortunes. In the opinion of the author the colonial discourse in Said's terms could only be born on the grounds of Renaissance - owing to the notion of national identity consolidated at that time. The evidence - Janion's problems with indicating that prenational identity: at one point these are the proto-Slavic customs - in other contexts - the non-Latin Christian identity. Furthermore, the author raises questions as far as the notion of Slavism itself is concerned, which due to a tribal connotation is characterised on its own as colonial or panslavic (so imperial, Russian).
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