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PL
The paper is an attempt at a personal polemic with the title of the conference “Leaving Drogobych,” organized in November 2019 at the University of Gdańsk as one of the events during Schulz Days. The author agrees that the study of those elements of Schulz’s biography which are not related to his hometown is interesting and rewarding, but remembers that he did not feel comfortable out of Drogobych and, as he himself and his friends often admitted, avoided long trips to any other places. That, however, did not necessarily mean that Schulz was just an “average provincial teacher” who suffered from many phobias, but rather an outsider whose perception of physical space was unusual – unknown and uninviting, it was frequently considered by the writer as a genuine and immediate danger. On the other hand though, no actual journeys affected Schulz’s unique metaphysics of place and the metaphors he chose to use to evoke it. Drogobych was for him a metaphysical place, almost as the only one – or perhaps indeed the only one – that stimulated his metaphorical vocabulary, imagination, and fiction. It is an axiom that Schulz remained and still remains in Drogobych. He never left it, and this is good because otherwise many of those who keep looking for him, including two outstanding Ukrainian poets: Yuri Andrukhovych and Serhiy Zhadan, would have never found him there. The founders of the International Schulz Festival and the “Second Autumn” Festival have also contributed to Schulz’s continuous presence in his hometown.
Schulz/Forum
|
2013
|
issue 2
97-102
PL
Joseph saw Bianca for the first time when “she was wearing a white dress, slender and calligraphic as if the had been out of the Zodiac.” Then he had no way out – he could not stop dreaming about meeting her once more. His dreams came true but not as a typical love story, but the moment when one says “the sweetest, quietest, and saddest things” and after that there is no consolation but the falling dusk. Joseph begins to study Bianca’s secret with insistence and despair, and his effort resembles studying a spring dusk. Who was Bianca and what is this dusk which falls inevitably whenever she starts talking about something most important? This is the basic question to which Joseph tries to find an answer. She was an Infant Queen and the Messiah at the same time. And both aspects Joseph almost managed to prove or at least acquire faith in their existence realized in terms of abduction and suffering. But Bianca was also a Woman who realized “fully” only her female aspect. That aspect of her Joseph could neither predict or fully understand. He could not bear it or defeat it in the realms “above and beneath” Bianca’s flesh. The Woman won in her and that victory liberated a Demon which brought Joseph to madness, his highest idea to total bankruptcy, and his love to incessantly falling dusk. Joseph never experienced the erotic womanhood of Bianca, but he experienced its demonism. He failed to revive in her the Infant Queen and the Messiah – she made her own choice.
Schulz/Forum
|
2013
|
issue 3
21-34
PL
The fundamental premise of Bruno Schulz’s theory of interpretation is an assumption that reality has some meaning. This meaning is an intentional object which must be discovered in a process of creative interpretation. In Schulz’s fiction, Józef fails to become a true artist because he cannot be or does not dare to be a successful interpreter of the reality of Drogobych. The central text of Schulz’s phenomenological hermeneutics, approached by Meniok in the context of the Husserlian and Ingardenian tradition, is his programmatic essay Mythicization of Reality [Mityzacja rzeczywistości], where he stressed the potential of literature to activate myth as a component of reality. Thus, the writer’s task is both to endow reality with myth and to interpret myth – and consequently reality – in a creative manner.
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