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Giacinto Scelsi - homo viator and his musical itinerary

100%
Skupin R.
Interdisciplinary Studies in Musicology
|
2013
|
issue 12
127-148
PL
Giacinto Scelsi was a “traveller to the East”, who tied his life inextricably to creative work. As a composer, he sought a path for the renewal of his own musical language, shaped during his youth under the powerful influence of other composers’ styles. On becoming a homo religiosus, in the Eliadean sense, he found his own path to transcendence through art (creation), deeply inspired by those great traditions of the Orient in which art was a reflection of the artist’s spirituality. The topos of the path is one of the main keys to interpreting Scelsi’s work. His works for large orchestra and choir contain distinct traces of a Scelsian “voyage to the East”. They form one great cycle, integrated by the motif of the path, expressed through meanings added in the content of the individual programme-titles. The cycle’s finale, the eschatological Pfhat (1974), is the musical depiction of a journey that ends with “a clear, primordial light,” symbolising man’s encounter with a higher reality and “great liberation” as the goal of his spiritual path. The chronotope of the path is revealed in the very musical material of his orchestral works: in their quasi-visual soundspace. It is manifest, among other things, in the processual form - one might even say the storyline - and the consistently applied procedure of transforming sonorities, texture and rhythmic structures. A fundamental symbolic function is discharged by various forms of “upwards path”, linked to the dramaturgical role of an upwards motion pattern in the melody and an upwards movement in the tonal-harmonic plan of the orchestral works. The most crucial of all the variants of the motif of the path is the direction “into the core”, that is, towards the “inner space” of the sound. This carries significance both in the dimension of the harmonic spectrum of a sound and also its spiritual depth - the mystical dimension. The journey to the centre acquires the status of an emblematic topos of the Scelsian poetic of the viaggio al centro del suono [journey to the centre of the sound].
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Jan Paweł II jako homo viator. Refleksje literaturoznawcy w perspektywie nawiązań papieża do literatury pięknej podczas jego podróży apostolskich

94%
Seul A.
Facta Simonidis
|
2023
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vol. 16
|
issue 1
279-303
EN
This article explores the etymology and symbolic significance of the Latin term homo viator and its application to Pope John Paul II, who taught that eternal life is the goal of human existence, and that in order to achieve it, one must build communio personarum. The article focuses on the literature that the Pope cited during his pilgrimages as an illustration of this teaching. By quoting the words of writers and poets, the Holy Father encouraged concern for proper relationships with oneself, with other people, and with God.
PL
W artykule pt. Jan Paweł II jako homo viator. Refleksje literaturoznawcy w perspektywie nawiązań papieża do literatury pięknej podczas jego podróży apostolskich ukazano najpierw etymologię i znaczenie łacińskiego terminu homo viator. Zwrócono uwagę na jego znaczenie symboliczne. Przedstawiono Jana Pawła II jako człowieka, który pokazywał życie wieczne jako cel życia na ziemi i nauczał, że aby ten cel osiągnąć, trzeba budować communio personarum. Literatura piękna, którą cytował papież podczas swoich pielgrzymek, stanowi ilustrację tej tezy. Ojciec Święty, przywołując słowa pisarzy i poetów, zachęcał do troski o właściwe relacje w trzech wymiarach: do siebie samego, do innych ludzi, do Boga.
3
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Tragizowanie motywu homo viator w wyprawach górskich (w książkach, filmach i podcastach)

94%
Krzeczewski K.
|
2022
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vol. 2
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issue 17
181-197
EN
The aim of the present article is not only to find the reasons for tragicizing the homo viator motif within the context of mountain expeditions in various forms of creative arts (books, films, podcasts) but also to compare the ways in which the aforementioned notion manifests itself in the analysed examples. The abovementioned problems are analysed on selected examples. For the purpose of the study, the analysed categories of literary sources and films were subdivided into several subgroups – the former into original, reports and biographical books; and the latter into fictional films and documentaries.
PL
Celem artykułu jest porównanie sposobów tragizowania motywu homo viator w wyprawach górskich w różnych przejawach twórczości (książki, filmy, podcasty) oraz odpowiedź na pytanie, w jakich celach do tego dochodzi. Na wybranych przykładach omówię powyższe problemy, dzieląc poszczególne środki przekazu na podgrupy – książki na autorskie, raportowe i biograficzne, a filmy na produkcje fabularne i dokumenty, poszukując w nich sposobów i celów tragizowania motywu homo viator w wyprawach górskich.
4
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Metafora ciemnej nocy w dziełach Johna Henry’ego Newmana

84%
Lisowska N.
Filozofia Chrześcijańska
|
2019
|
vol. 16
87-101
EN
The metaphor of dark night has been deeply rooted by John Henry Newman in the Bible, as evidenced in his sermons. In addition, it results from the inspiration of works of the Fathers of the Church, including St. Gregory of Nazianzus, whose poetry he valued, as well as it was taken over from Anglican theologians, Lancelot Andrewes, Bishop Winchester and Thomas Sherlock, Bishop of London. Apparently, this metaphor resounded in The Pillar of the Cloud, and other works confi rm the interpretation that the dark night depicts whole life of man as a pilgrim. Faith helps him to lean on God who leads him home. Certain similarities with this metaphor also occur in the poetry of Luis Rosales, a 20th-century Spanish poet. The dark night is also the season that fell after original sin, making the world unfriendly to man; henceforth he is subject to ignorance, sin and death. However, a believer can see some positive signs that night, which indicate the truth that the world is moving to the end of its path.
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WOKÓŁ POWROTÓW DO KORZENI – PODRÓŻ RYSZARDA KAPUŚCIŃSKIEGO DO PIŃSKA

84%
Ejzak B.
Rocznik Przemyski
|
2016
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vol. 52
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issue 2(20): Literatura i Język
131-140
EN
The author attempts to show Ryszard Kapuściński returning to Pinsk, the country of his childhood. Based on Barbara Hołub’s interview with the author of reportages for the Przekrój weekly he analyzes and interprets the writer’s words. Kapuściński’s memories make it possible to show his literary work in a broader context – from the perspective of his birthplace and his roots. Growing up in the “Polesia poverty” made an enormous impact on the reporter’s worldview. He shares his memories of the earliest childhood and the early phase of his work. The article presents the author of The Polish Bush as someone constantly on the way – a homo viator, which has helped to examine and illustrate Kapuściński’s work process and his maturation as an artist. The author of the article attempts to draw the readers’ attention to a significant role played in the reporter’s life by an original, though culture-related, way of perceiving time.
6

Humanizm teocentryczny czy chrześcijański personalizm?

48%
Wołoszyn B.
Studia Norwidiana
|
2015
|
vol. 33
269-275
EN
Renata Gadamska-Serafin’s book entitled Imago Dei. Człowiek w myśli i twórczości Cypriana Norwida [Imago Dei. The Man in Cyprian Kamil Norwid’s Thought and Works] is devoted to anthropological issues in the poet’s works. She focuses her studies on two anthropological issues: the essence of the man and the human condition; or in other words, the essence and the existence. These two issues are analyzed in the context of both the 19th century anthropological thought with all its base of theological and philosophical tradition, as well as of selected trends in modern anthropology. As a source context for Norwid’s reflections Biblical and patristic tradition, especially Paul’s theology, as well as Socratic philosophy and Thomism are referred to. The first chapters of the book are devoted to analysis and reconstruction of ontological aspects of Norwid’s anthropology. A lot of space is given to Norwid’s long and fervent polemic with Darwin’s evolutionism. The issue of Christian personalism in the poet’s works is especially meticulously presented. The second part of the deliberations on Norwid’s anthropology is devoted to the poet’s Christian existentialism recognized by the author. Quite a lot of space is taken up by three existential issues: suffering, sorrow and happiness. Another extensive part of the book, entitled Aetates hominum, is devoted to the periods in a human being’s life, from childhood to old age, in the poet’s works. And the final, short subsections deal with inter-human relations, such as love, friendship, politeness and dialogue. Looking for a formula that would describe Norwid’s whole thought about the man, in the conclusion the author reminds Hanna Malewska’s accurate definition: she called Norwid’s anthropology theocentric humanism.
7
Publication available in full text mode
Content available

Humanizm teocentryczny czy chrześcijański personalizm?

48%
Wołoszyn B.
Studia Norwidiana
|
2015
|
vol. 33
269-275
EN
Renata Gadamska-Serafin’s book entitled Imago Dei. Człowiek w myśli i twórczości Cypriana Norwida [Imago Dei. The Man in Cyprian Kamil Norwid’s Thought and Works] is devoted to anthropological issues in the poet’s works. She focuses her studies on two anthropological issues: the essence of the man and the human condition; or in other words, the essence and the existence. These two issues are analyzed in the context of both the 19th century anthropological thought with all its base of theological and philosophical tradition, as well as of selected trends in modern anthropology. As a source context for Norwid’s reflections Biblical and patristic tradition, especially Paul’s theology, as well as Socratic philosophy and Thomism are referred to. The first chapters of the book are devoted to analysis and reconstruction of ontological aspects of Norwid’s anthropology. A lot of space is given to Norwid’s long and fervent polemic with Darwin’s evolutionism. The issue of Christian personalism in the poet’s works is especially meticulously presented. The second part of the deliberations on Norwid’s anthropology is devoted to the poet’s Christian existentialism recognized by the author. Quite a lot of space is taken up by three existential issues: suffering, sorrow and happiness. Another extensive part of the book, entitled Aetates hominum, is devoted to the periods in a human being’s life, from childhood to old age, in the poet’s works. And the final, short subsections deal with inter-human relations, such as love, friendship, politeness and dialogue. Looking for a formula that would describe Norwid’s whole thought about the man, in the conclusion the author reminds Hanna Malewska’s accurate definition: she called Norwid’s anthropology theocentric humanism.
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