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1

Semiotyka historii w pracach szkoły tartusko-moskiewskiej

100%

Żyłko B.

Rocznik Antropologii Historii

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2014

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issue 1(6), Semiotyka historii

19–33

XX

One of the main research interests of the Tartu-Moscow Semiotic School was history. It started with Boris Uspensky and his paper Historia sub specie semioticae (1974), and was more comprehensively expanded in the last volume of the series Sign Systems Studies, entitled Semiotics and History (1992). The article focuses on two different approaches to semiotic and historical issues, which were expressed in the works of two leading representatives of the Tartu-Moscow Semiotic School, Yuri Lotman and Boris Uspensky. A comparative analysis of these different approaches enables us to reveal their starting points, assumptions and inspirations, as well as heuristic capabilities.

2

Proces historyczny w „punkcie bifurkacji” – Jurija Łotmana koncepcja zmiany kulturowej

100%

Brocki M.

Rocznik Antropologii Historii

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2014

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issue 1(6), Semiotyka historii

41–48

XX

According to Lotman in the later stage of his work, the historical process consists of periods of stable and predictable turns of events and ‘explosions’ which can change the direction in which culture develops, and the vector of this change is impossible to predict a priori. The theory of ‘explosion’, in which coincidence and the extra-structural (human) factor determine the development of the historical process, is at the heart of his view on the way semiosphere is organised and organises itself. The article confronts such a model of cultural change with empirical material concerning grass-root experiences of the ‘great change’ at the turn of the 80s and 90s.

3

Semiotyczne ograniczenia zakresu modernizacji dawnych przekładów biblijnych

88%

Duda H.

Poznańskie Studia Polonistyczne. Seria Językoznawcza

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2018

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vol. 25

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issue 2

31-44

EN

The most important translations of the Bible into Polish, i.e. the Catholic Jakub Wujek Bible (1599) and the Protestant Gdańsk Bible (1632) were written at the end of the reformation period and were renewed and used in catholic churches and protestant communities until the first half of the 20th century. The reprints were systematically updated. In the 20th century the need to translate again the Holy Scripture into Polish was recognized. There were a few attempts at that in the second half of the previous century. They were always accompanied by heated debates which referred to the need of new translations as well the ways translators adopted to render in Polish selected books, sentences or even words. A religious text functions in a specific system of a higher level, i.e. religion. Religion is understood here as a culture text according to the Tartu-Moscow Semiotic School. Owing to this interpretation, religion has its own language built onto natural language. Text in natural language constitutes only a fragment of a bigger sign entity. To put it most simply, since a natural text is a subcomponent of a semiotic religious text, any change introduced in the former disrupts the coherence of cultural meaning on a higher level. Because of “a secondary modeling system” (a term coined by Yuri M. Lotman) the language of religious texts is always a bit archaic. This very modeling system prevents the propellers of modernization from a more thorough linguistic update of old biblical translations in Poland and, more often than not, does not let translators depart too far from the translation tradition. Translated by Agnieszka Bryła-Cruz

PL

The most important translations of the Bible into Polish, i.e. the Catholic Jakub Wujek Bible (1599) and the Protestant Gdańsk Bible (1632) were written at the end of the reformation period and were renewed and used in catholic churches and protestant communities until the first half of the 20th century. The reprints were systematically updated. In the 20th century the need to translate again the Holy Scripture into Polish was recognized. There were a few attempts at that in the second half of the previous century. They were always accompanied by heated debates which referred to the need of new translations as well the ways translators adopted to render in Polish selected books, sentences or even words. A religious text functions in a specific system of a higher level, i.e. religion. Religion is understood here as a culture text according to the Tartu-Moscow Semiotic School. Owing to this interpretation, religion has its own language built onto natural language. Text in natural language constitutes only a fragment of a bigger sign entity. To put it most simply, since a natural text is a subcomponent of a semiotic religious text, any change introduced in the former disrupts the coherence of cultural meaning on a higher level. Because of “a secondary modeling system” (a term coined by Yuri M. Lotman) the language of religious texts is always a bit archaic. This very modeling system prevents the propellers of modernization from a more thorough linguistic update of old biblical translations in Poland and, more often than not, does not let translators depart too far from the translation tradition. Translated by Agnieszka Bryła-Cruz

Refine search results

2 Rocznik Antropologii Historii

1 Poznańskie Studia Polonistyczne. Seria Językoznawcza

1 Brocki M.

1 Duda H.

1 Żyłko B.

1 2018

2 2014

Semiotyka historii w pracach szkoły tartusko-moskiewskiej

Proces historyczny w „punkcie bifurkacji” – Jurija Łotmana koncepcja zmiany kulturowej

Semiotyczne ograniczenia zakresu modernizacji dawnych przekładów biblijnych