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The article is an attempt to answer the question of how contemporary performative acting enters into artistically and cognitively significant interactions with the new Polish dramaturgy. The relationship between the two forms of art is discussed in relation to two types of acting: task-oriented and performative. The concept of both types of acting is derived from the analysis of selected contemporary theater and television productions of dramas and scenarios arising from the achievements of the latest Polish dramaturgy. The examples that are analyzed reveal various aspects and types of the actors’ performative game, which include the issues of the actor’s subjectivity, their presence on stage and the materiality of the body. Unlike many of today’s discussions, the interpretations and comments on selected scenes and fragments of a performance do not focus on the subversive dimension of the above-mentioned aspects of acting, but look for new perspectives of reception and, at the same time, broaden the areas of theatrical experience. These new perspectives and areas are triggered by references to the affective and mental processes of reception, which allow perceptions to exclude, at least partially, the tendency to automatically interpret everything that surrounds them. The analyses featured in the article therefore aim to describe those aspects of performative acting that enable the viewer to derive benefit from what the new Polish dramaturgy offers.
EN
In analyzing selected aspects of the debate over offending religious feelings, the author discusses Saby Mahmood’s argument that religiousness in public discourses of the Western world is basically perceived as a speculative phenomenon concerning the sphere of abstract beliefs. It is assumed therefore that the harm that can be produced by the publication of a blasphemous illustration is lesser and less palpable than in the case of hate speech directed toward a race or sexual orientation. The author’s analysis, which is undertaken from a Durkheim perspective, shows that, for example, the caricaturized presentation of a religious symbol constitutes not so much an act of undermining the abstract image as - in the affective perspective of the religious - an act violating the sense of ontological security of a given moral community which that symbol represents. At the same time, the Durkheim perspective facilitates an understanding of why religious symbolic resources can be ambivalently used in processes of legitimating social actions, beginning with constructive forms of civil public religions to extreme fundamentalist movements making use of violence and the discourses of political extremism.
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