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Transfictions et problématique du sens. Le cas d’Echenoz

100%
Maziarczyk A.
Academic Journal of Modern Philology
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2020
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vol. 9
331-338
EN
Un an and Je m’en vais by Jean Echenoz, two seemingly independent novels, constitute in fact an instance of transfiction, or rather a novelistic diptych, subtly embedded in the common fictional universe by means of various textual elements such as characters, setting and diegetic analogies. Its aim is not only the unusual extension and expansion of the original fiction, based on ambiguous narration, full of understatements and contradictions, which suggests rather than tells a story in a classic way. Both texts show many extended thematic similarities, which further emphasize their structural complementarity and give it a deeper meaning. Referring to selected theories of transfiction, this article explores the way in which Echenoz plays with the conventions of serial literature and uses them to show in two versions the vicissitudes of human affairs.
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The human condition and the condition of the humanities in the mutilated world

100%
Przyszczypkowski K.
Przegląd Historyczno-Oświatowy
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2023
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vol. LXVI
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issue 1-2
18-35
EN
Aim: To put the human condition and the condition of the humanities in the perspective of critical human life situations and critical situations in the history of humanity. Methods: An analysis of primary sources and media statements by politicians and clerics. Results: The mutilation of human dignity is a constant element in the history of humanity. Man is a perpetrator, but also a victim of this mutilation. The constancy of mutilation of human dignity has its systemic sanction. Thus, it becomes a problem that transcends subjective conditions, for man is (becomes) a product of the system. Conclusions: The humanities, however, are incapable of putting what is singular, hat has happened, into a universal perspective beyond the area of declarative narrative. It is necessary, therefore, to reinterpret the basic concepts of the humanities seen in the perspective of critical human situations and the history of humanity.
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Will Posthumanism be the End of the Homo Sapiens Era?

100%
Mazur P.
Studia Gilsoniana
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2023
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vol. 12
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issue 1
83-103
EN
The purpose of the article is to answer the question whether posthumanism is the end of the homo sapiens era. The multitude of posthumanisms can be reduced to two main views: cultural posthumanism and techno-humanism. cultural posthumanism postulates a change in the image of man, while technological posthumanism postulates his enhancement. Posthumanist discourse cannot change human nature, but it does affect his condition. Although human nature is unchangeable, the corporeal-biological aspects of this nature are particularly susceptible to modifications. At the same time, it is difficult to indicate the actual boundaries of where the introduced changes either enhance or impair man.
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L’ambiguïté de la condition humaine et ses interprétations existentialistes selon Simone de Beauvoir

86%
Ledwina A.
Orbis Linguarum
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2018
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issue 50
295–304
EN
Ambiguity of the human condition and its existentialist interpretations according to Simone de Beauvoir Simone de Beauvoir perceives existentialism as a philosophy of ambiguity, suggesting that a man should reconcile the contradictions of the human condition. The philosophical essays of the author show the evolution of her thinking. Beauvoir discovers the paradoxes of existentialism, mainly the antimony between responsibility and powerlessness of an individual. Her work captures an image of reality while relativizing philosophical values and maintaining the opposites. Her texts show the ambivalent attitude of the author to existence. Thus, they reflect her point of view, according to which moral consciousness only exists when a person experiences some intellectual dissonance or a sense of failure. Then, according to Beauvoir, life becomes meaningful through action enabled by free choice.
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Koncepcja „nieuświadomionego Boga” — rozważania po Holocauście Victora Frankla

86%
Nieć M.
Studia nad Autorytaryzmem i Totalitaryzmem
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2016
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vol. 38
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issue 3
31-51
EN
The article presents an idea of „the unconscious God” of V. Frankl (1905–1997), a psychoana­lyst and afounder of so called „third Vienesse school”. Frankl, aprisoner of Auschwitz (no. 119104) and Dachau, analyzes amodern World as adoctor (psychiatrist) and aphilosopher. The author shows how experience of concentration camps (1942–1945) influences his moral philosophy. In his, avictim of the Holocaust, opinion, modern society is endlessly in crisis, which appears to begin in modern Europe. Frankl, in abook „The Unconscious God”, gives an option to modern human and also discusses on the one hand apessimistic vision of „death of God” in Auschwitz (M. Buber, H. Jonas), and on the other optimistic vision of neopsychoanalysis (E. Fromm).
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DLACZEGO TADEUSZ RÓŻEWICZ PRZETŁUMACZYŁ PIERŚCIEŃ DRAGUTINA TADIJANOVICIA? (O AUTORZE NIEPOKOJU JAKO TŁUMACZU LIRYKI SERBSKIEJ I CHORWACKIEJ)

81%
Stankowska A.
Porównania
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2018
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vol. 22
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issue 1
169-184
EN
The question asked in the title of the paper may be considered as clearly probabilistic and leading only to trivial answers such as: because he was aware of the importance of the work of the author of “Ring” for the Croatian lyric poetry; because in 1958 he took part in the 3rd Yugoslavian Festival of Poetry in Rijeka and, probably, met the Croatian poet there; because that particular poem seemed to him especially beautiful and important. This matter, today unsolved – since both of the poets are deceased – may be, however, a rhetorical introduction to the attempt to read Tadijanović’s poem as not-his-own, in fact, yet included as a quotation, part of contemplations made by Różewicz on the human condition in the 20th century. It is appropriate therefore to consider whether Tadijanović’s vision included in “Ring” reflects to certain extent the way in which Różewicz grappled with the experience of co-participation in death and historical catastrophe. That is the lead I try to follow in the paper. Hence I look at the way in which Różewicz places Tadijanović in his own poetical diction. I ponder how this poem can be illuminated with original texts written by Różewicz. Finally, I consider whether the translatological decision of the author of “Anxiety” is in any way connected with his fascination with the classical lyric poetry of Leopold Staff.
PL
Pytanie postawione w tytule referatu uznać można za jawnie probalistyczne i prowadzące jedynie do odpowiedzi banalnych w rodzaju: bo miał świadomość wagi twórczości autora Pierścienia dla liryki chorwackiej, bo w 1958 roku uczestniczył w III Festiwalu Poezji Jugosłowiańskiej w Rijece i spotkał tam być może chorwackiego poetę, bo ten właśnie wiersz wydał mu się szczególnie piękny i ważny. Tę niewyjaśnialną dziś już, gdy obaj poeci nie żyją, kwestię uczynić można jednak także retorycznym wprowadzeniem do próby przeczytania wiersza Tadijanovicia jako niewłasnej wprawdzie, ale włączonej na zasadzie cytatu części prowadzonych przez Różewicza rozważań nad kondycją człowieka XX wieku. Wypada wówczas zastanowić się, czy zawarta w Pierścieniu wizja Tadijanovicia odpowiada w pewnej mierze sposobowi, w jakim Różewicz borykał się z doświadczeniem współuczestnictwa w śmierci i historycznej katastrofie. Tym tropem staram się w referacie podążać. Przyglądam się przeto sposobowi, w jaki Różewicz osadza Tadijanovicia we własnej dykcji poetyckiej. Zastanawiam się, w jaki sposób wiersz ten oświetlić można oryginalnymi tekstami Różewicza. Rozważam, wreszcie, czy translatologiczna decyzja autora Niepokoju ma jakiś związek z jego fascynacją klasycystyczną liryką Leopolda Staffa.
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Hans Jonas and Vasily Grossman: Reflections on the Human Condition after Auschwitz

72%
Tibaldeo R. F.
Ethics in Progress
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2014
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vol. 5
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issue 2
215-245
EN
The article endeavours to compare the reflections on the Shoah of two of the most celebrated intellectuals of Jewish origin of the 20th century, namely the German philosopher Hans Jonas (1903-1993) and the Soviet writer Vasily Grossman (1905-1964). Both Jonas’ essay on The Concept of God after Auschwitz (1987) and Grossman’s novels and reports, such as The Hell of Treblinka (1944), Life and Fate (1980), and The Sistine Madonna (1989), are characterised by a thorough enquiry into the ambivalence of the human condition, that tries to shed some light on the disturbing abyss of Auschwitz and the Shoah. Although neither Jonas nor Grossman considered themselves as religious believers, thanks to the Shoah they recollected their Jewish roots and developed peculiar and innovative thoughts on the meaning and vulnerability of life, human freedom, immortality, and God. The article endeavours to highlight the main similarities and differences between these two authors, who tackled the issue of thinking after Auschwitz.
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Czy jest możliwym pozbawić człowieka jego sensu i znaczenia?

72%
Białek E. D.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2014
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issue 3(9)
69-76
EN
The article deals with the reflection on the significance and meaning of human life experience as a way to raise awareness about himself, other people and the world. The author raises a lot of questions about the human condition and the world, evoking obvious examples from the life of a single individual and the community, and reflects on the shortcomings in the training and education that have caused them. In the meantime, she wonders and turns the reader into thinking about the status of loved ones, families, the environment of the deep pathologies, transmitted through generations, as the effects of the world wars and quarels at home on quality of life for the young generation. According the author it requires special inspection of such quality as: will and making choices, own example, as well as self-esteem and responsibility for his life and health. Through a question about its meaning and significance, she reminds the reader a great need to ask himself his personal question how everybody may influence the environment and bring solutions for individual and global problems. The author draws conclusions for education for the future, avoiding any therapy over years for both individuals and social pathology.
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Co-generation and maintenance of ‘dialogic space’ by means of verbal-gestural involvement, with some pedagogical implications

58%
Puppel J., Puppel S.
Scripta Neophilologica Posnaniensia
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2018
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issue 18
221-230
PL
We emphasize that ‘dialogic space’ is a precondition to the presence and maintenance of collective culture whose most conspicuous dimension is dialogic culture. We assume that dialogic culture constitutes the fullest dimension of humanity, and we highlight its role in a number of assumptions (1-8). Next, dialogic culture in terms of its properties is briefly discussed. We further assume that dialogic space in its verbal-non-verbal tanglements is of central significance in foreign language pedagogy and as such it should be present in foreign teaching/learning programs in order to help promote the positively-charged dialogue-oriented society of practice and at the same time exclude the proliferation of negatively-charged communications.
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Ewagriusz z Pontu, Bosch, Miłosz i pycha poety

58%
Stankowska A.
Pamiętnik Literacki
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2024
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vol. 115
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issue 2
59-73
PL
Artykuł przynosi próbę odczytania ukrytych intertekstualnych nawiązań Czesława Miłosza zawartych w eseju „Saligia” z tomu „Ogród nauk” (1979). Poeta podejmuje temat siedmiu grzechów głównych, z których za kluczowy dla wyjaśnienia paradoksalnego napięcia między negatywnym i pozytywnym aspektem wady uznaje pychę. Sens rozważań o skażonej naturze ludzkiej przebija w dużej mierze ze sposobu nawiązywania do innych tekstów kultury, których adresy Miłosz ukrywa czasami celowo, wzywając czytelnika do ich samodzielnego odkrycia i przestudiowania. W tym konkretnym przypadku chodzi najpewniej o pisma Ewagriusza z Pontu, a także – być może – o „Stół Mądrości” Hieronima Boscha. W równoległej lekturze ich dziel i eseju Miłosza badaczka stara się wyjaśnić, na czym według eseisty polega niszczący, ale i dobroczynny wymiar pychy oraz jak w ich kontekście rozumie on swoje powołanie bycia poetą.
EN
The paper offers an attempt at interpreting Czesław Miłosz’s hidden intertextual references contained in his essay “Saligia” from the collection “Ogród nauk” (“The Garden of Science,” 1979). The poet takes up the subject of the cardinal sins in which pride is made the key to explain the paradoxical tension between positive and negative aspect of the vice. The sense of considerations about tainted human nature finds its way to a large extent in the mode Miłosz refers to other texts of culture that he many a time intentionally conceals, calling the reader to uncover and to study them on their own. In this case most probably the references are the writings of Evagrius Ponticus and, possibly, “The Seven Deadly Sins and the Four Last Things” by Hieronymus Bosch. Parallel reading of the works and Miłosz’s essay leads the researcher to explain what, in the essayist’s view, the devastating and beneficial dimension of pride is and the way in their contexts he conceives of his vocation to be a poet.
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