The paper aims at investigating the demonstration of Russian intuition in the contemporary Russian speculative fiction. The research thesis is that the Russians, both presented in literature and within the frames of the national character studies, manifest themselves as the intuitive introvert type according to Carl Gustav Jung’s classification. For validating the thesis, as far as the proposed literary works are concerned, one should use the instruments offered by cultural literary criticism along with the support of non-literary disciplines, such as intercultural communication and ethnopsychology. Moreover, one should consider also notes on Russian national character taken by Jung himself as well as studies on the sociocultural aspect of the analysed works. A wide range of methods and perspectives allows deep research of the “feeling – intuitive” Jungian scale as manifested within literary characters representing the Russian element (also called Russianness) in the selected works, which belong to the most significant and/or popular pieces of contemporary speculative fiction in Russia.
Today we cannot say with certainty what the Swiss psychologist attitude towards postmodernism would be, therefore it is reasonable to ask: what are the similarities and differences between the Depth Psychology and the above-mentioned trend? Omitting the underlying absolutism present in the Jung`s “system” (revealing itself in the archetypal construction not only of human world but reality overall (in radically idealistic interpretation of Jung`s philosophy) reveals to us the variety of expressions, that appear to imply a totally different tendency present in his writings. Instead of strengthening unchangeable foundations of reality here we find their dissolution; instead of creating monolithic human psychology we find far-reaching relativization (theoretical and moral); instead of universalistic rules of individual development and precise ethical obligations concerning every human separately, we find vast margin of freedom and great number of equally valuable paths of personality development left to the individual. In the proposed papers I would like to show Jung not as the hypothetical enemy of postmodernism but more as a proto-postmodernist, or perhaps even as a postmodernist par excellence.
Critique of culture is one of the biggest parts of philosophy/psychology created by Carl Gustav Jung. Jung was witness of World War I and World War II, his thought was deeply influenced by writings of F. Nietzsche, who assured us that we (modern people) are sentenced to Age of nihilism. Jung seemed to take over this belief, developing it inside his own philosophical system. In Jung’s way of thinking Age of nihilism turned into a monumental discourse about New Age, where overgrown Enlightment’ Reason must abdicate, leaving its position to The Age of new spirituality. In my paper I’m trying to present thought of The Swiss psychologist as an apocalyptical prophecy, but not only apocalyptical. My aim is to find bright beam among this very pessimistic part of his oeuvre.
Znalezienie odpowiedniej formuły wychowania to wysiłek badaczy, którym zależy na rozwoju i dobru człowieka. Pojęcie integralności w pedagogice otwiera możliwości wkładu w proces wychowania dorobku przedstawicieli różnych dyscyplin. Propozycja Anselma Grüna, niemieckiego mnicha i pisarza, stwarza taką możliwość. Poszukiwanie odpowiedzi na pytanie o integralność ludzkiego jestestwa stało się początkiem pomysłu na sposób prowadzenia człowieka. Celem opracowania jest próba aplikacji jego poglądów do współczesnej pedagogiki w jej wymiarze teoretycznym i praktycznym.
EN
Finding an appropriate upbringing formula is the task of the researchers who care about human development and good. The notion of integrity in pedagogy opens chances to incorporate the achievements of the representatives of different disciplines into the process of upbringing. The proposal of Anselm Grün, a German monk and writer, creates such an opportunity. Seeking the answer to the question concerning human integrity hasgiven rise to the idea how to lead a human. The content of the study is an attempt to apply his views to contemporary pedagogy in its theoretical and practical dimensions.
Interpretation of Momčilo Nastasijević’s narrative „An Account of the Gifts of my Cousin Marija” indicated the significance of the storyteller’s belief in the magic of words and in calamitous effect of words on destiny – not only his own destiny, but also that of his cousin Marija. Except the power of words – curse, and magic belief in it, important part in the events is also played by disrespect for somebody else’s word (intensified by the fact that it is the last will of a dying person), as well as by breaking of one’s word (false oath), which also turns to be fatal. Destiny of Marija and that of her cousin is viewed from the perspective of depth psychology, as well as her confronting individual and collective Shadow, and his temporary state of being overwhelmed, and later permanently engulfed by unconscious contents and family Shadow. While Marija comprehends evil in herself and in the world, and through agony and suffering reveals her light side, and experiences enlightenment, her cousin, having heard her story, begins to identify himself with dead Marija, failing to face these contents or fight them creatively. Marija has „light in her life” while expecting the second coming of Christ – coming of the Word, Logos, that will set the world free, so she spends her life doing embroidery, in order to fulfill the Word – what was foretold and announced (spoken and written). Unlike her, under the pressure of his cognition, her cousin falls silent, wishing only for death, which is the only one, he believes, that can untie the knot of his suffering. Still, in order to die peacefully, actually to be able to die at all, near the end of his life he will be compelled to speak, meaning to write down the narrative about his cousin and himself, in order for the „knot of suffering” to be resolved by words, meaning, by the very concept that tied it in the first place.
The article presents the most important trends and achievements of the psychological interpretation of the biblical text in recent years. The main goal, however, is to propose going beyond the quite controversial – though interesting – research from the perspective of depth psychology (Tiefenpsychologie), which completely dominated psychological biblical criticism in the 20th century. Therefore I`ll focus on well verified psychological theories (especially social psychology and social cognition) which are widely recognized among psychologists, and which seem to significantly enrich the conceptual apparatus of the contemporary biblical scholar and allow for a better understanding of the social milieu in biblical books. Psychological biblical criticism can be very valuable and useful method in contemporary exegesis, but it have to overcome the limitations of depth psychology.
PL
Artykuł prezentuje najważniejsze trendy i osiągnięcia dynamicznie rozwijającej się w ostatnich latach psychologicznej interpretacji tekstu biblijnego. Głównym celem jest jednak propozycja wyjścia poza kontrowersyjny, choć niezwykle ciekawy, nurt badań z perspektywy psychologii głębi, który całkowicie zdominował psychological biblical criticism w XX w. Punkt ciężkości pada więc na dobrze zweryfikowane teorie psychologiczne (szczególnie psychologii społecznej i poznania społecznego), które cieszą się powszechnym uznaniem wśród psychologów, a które wydają się istotnie wzbogacać warsztat pojęciowy współczesnego biblisty i pozwalają lepiej zrozumieć specyfikę świata społecznego autorów ksiąg biblijnych. Psychological biblical criticism może stanowić wartościową i użyteczną metodę we współczesnej biblistyce, musi jednak wyjść poza ograniczenia wynikające z zastosowania samej psychologii głębi.
This text’s main objective is to introduce the assumptions of the Jungian depth psychology to the bibliotherapeutic process. Bibliotherapy as an interdisciplinary method using psychology and literary studies enriched with the theory of integral psychology formulates a new theoretical perspective and constitutes a proposition of holistic view of bibliotherapy. The extension of the theoretical basis of bibliotherapy will help to augment the therapeutic effect, activate the unconscious (the sphere neglected in school education), and strengthen psyche. Integral bibliotherapy shall create conditions to expand the dialogue between the rational side and unconscious one, and it will contribute to a positive stimulation of the integration processes. Providing archetypal patterns reflecting the rules of life in culture, and drawing attention to the regulatory role of literary works, will enrich both the intellectual and spiritual side of the development of the participant of the bibliotherapeutic process. Archetypal content present in literary texts studied by the participant according to the bibliotherapeutic procedure will achieve an integral orientation focused on the humanistic dimension of existence.
This article analyses Zbigniew Herbert’s attitude towards psychoanalysis. The legacy of the Polish poet is prevalent among literary scholars. However, until now – as far as I know – no work has been written that would analyse Herbert’s work in the context of psychoanalysis. This sketch attempts to fill this gap, but not in the sense of interpreting individual works. It aims to answer the question: why researchers ignore psychoanalytical threads and do not use psychoanalytical tools. The poet’s attitude towards psychoanalysis was ambivalent. On the one hand, in public statements, Herbert emphasised his reluctance to Freud and psychoanalysis. On the other hand, a lot strongly indicates that he was not indifferent to this intellectual tradition, which, moreover, agrees with the main principle of Herbert’s poetic practice, escribed by the poet in one of the interviews: „The principle of your own opinions questionability. It is the principle of internal dialogue and dialectical tension between preached reason and reason that negates it”.
PL
Artykuł poświęcony jest stosunkowi Zbigniewa Herberta do psychoanalizy. Spuścizna polskiego poety cieszy się dużym zainteresowaniem wśród badaczy literatury, chociaż – o ile mi wiadomo – do tej pory nie powstał żaden artykuł, który analizowałby twórczość Herberta we wspomnianym kontekście. Dlatego ten szkic jest próbą wypełnienia tej luki, ale nie w sensie interpretacji poszczególnych utworów, lecz w sensie próby odpowiedzi na pytanie: dlaczego badacze pomijają psychoanalityczne wątki i nie korzystają z psychoanalitycznych narzędzi. Stosunek poety do psychoanalizy był ambiwalentny. Z jednej strony w wypowiedziach publicznych Herbert podkreślał swoją niechęć do Freuda i psychoanalizy. Z drugiej zaś – dużo wskazuje na to, że nie był całkowicie obojętny wobec tej tradycji intelektualnej, co zresztą odpowiada zasadzie poetyckiej praktyki Herberta; w jednym z wywiadów poeta określił ją jako: „zasadę podważalności własnych przekonań. Jest to zasada wewnętrznego dialogu i dialektycznego napięcia między racją głoszoną i racją, która temu zaprzecza”.
The main aim of this paper is to present the contribution of psychology in the area of religious life and to vocational discernment and christian formation. The vocation to the priesthood and its discernment lie outside the strict competence of psychology. In some cases, recourse to experts in the psychological sciences can be useful. It can allow a more sure evaluation of the candidate’s psychic state. It can help evaluate his human dispositions for responding to the divine call and it can provide some extra assistance for the candidate’s human growth. The use of psychology and psychotherapy must be combined necessarily with compliance with fundamental ethical principles. In particular, the current challenge is now to respect ethical principles in the context of new forms of psychological manipulation, which appear today in various forms of religious life.
The paper covers the symbolism of death, which seems to be largely overlooked, trivialized or narrowly read both by the public and by some authors of texts on contemporary aesthetics. Numerous artists of the 20th and 21st century, including those widely known and commented on, try to restore the theme of mortality to the culture of the West, often showing it in the form of intercultural symbols, present in art from the beginning of its documented existence. The aim of this essay is to summon some meanings of such symbols, which are in a comprehensive way traditional, but invariably attractive for contemporary artists and thus freely transformed, and to sketch the possibility of their potential existential impact. The exploration of the possible causes of these meanings has been conducted on the basis of the selected proposals of interpretation in visual anthropology and depth psychology. The symbolism of death and its alleged role in contemporary art and contemporary Western culture have been also confronted with the selected proposals of the philosophy of life.
PL
Artykuł dotyczy symboliki śmierci, która wydaje się w dużej mierze niezauważana, banalizo-wana lub wąsko odczytywana zarówno przez współczesnych odbiorców sztuki, jak i przez estetykę współczesną. Autorka zakłada, że artyści XX i XXI wieku, również ci szeroko znani i komentowani, starają się przywrócić kulturze Zachodu tematykę skończoności życia, podając nam ją często „do widzenia” w postaci zestawień międzykulturowych symboli obecnych w sztuce od początku jej udokumentowanego istnienia. Celem pracy jest ukazanie niektórych znaczeń symboliki śmierci (nieodmiennie atrakcyjnej dla twórców, w sposób szeroko pojęty tradycyjnej, choć swobodnie współcześnie trawestowanej) oraz możliwości jej potencjalnego oddziaływania. Eksploracja możliwych przyczyn aktualności tych znaczeń przeprowadzona została w oparciu o wybrane propozycje interpretacyjne antropologii kultury wizualnej i psy-chologii głębi. Symbolika śmierci i jej domniemana rola w sztuce współczesnej i współczesnej kulturze zachodniej zostały także skonfrontowane z wybranymi propozycjami filozofii życia.
Artykuł skupia się na relacjach między pisarstwem Brunona Schulza (1892-1942) a refleksją filozoficzno-kulturową Tomasza Manna oraz psychologią C.G. Junga. Twórczość Schulza ujmowana jest jako przekład interdyskursywny takich koncepcji, jak: mit, archetyp i nieświadomość zbiorowa, które autor Mityzacji rzeczywistości przekształca we własny program poetologiczny. Dostępne dziś przekłady na język niemiecki nie odzwierciedlają tej relacji intertekstualnej: nie przekazują kluczowej idei artysty jako medium nieświadomości zbiorowej, implikują ponadto filozofię języka odmienną od tej, która zawarta jest w twórczości Schulza.
EN
The paper deals with the relations between the works of the Polish author Bruno Schulz (1892-1942), some anthropological and philosophical concepts of Thomas Mann and the depth psychology of C.G. Jung. Schulz’s OEuvre appears as an interdiscursive translation of such concepts as the mythos, the archetypes and the common unconscious – categories which Schulz transformed into his own poetical programme. The translations of Schulz’ works into German do not render this intertextual relationship though. They do not convey the crucial idea of the artist being a medium of the common unconscious, and imply a language philosophy which is different from that intended by the Polish writer.
DE
Der Beitrag handelt von den Beziehungen zwischen den Werken des polnisches Schriftstellers Bruno Schulz (1892-1942) und der kulturphilosophischen Reflexion von Thomas Mann sowie der Tiefenpsychologie von C.G. Jung. Das OEuvre von Schulz erscheint als diskursive Translation von Konzepten wie dem Mythos, dem Archetyp und dem kollektiv Unbewussten, die der polnische Autor in sein eigenes poetologisches Programm überträgt. Die vorhandenen deutschen Übersetzungen von Schulz’ Texten geben diese intertextuelle Relation nicht wieder: Sie sind nicht in der Lage, die Schlüsselidee vom Künstler als Medium des kollektiv Unbewussten zu vermitteln und implizieren eine andere Sprachphilosophie als diejenige, die im Werk von Schulz verschlüsselt ist.
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