The Polish crime novel, especially written after 1989, raises several research questions. The first is a question about the chronology of Polish literature, and at the same time – the dependence of its development on political changes. Second –whether such changes actually had (or have) an impact on, for example, formalissues related to the shape of this literature. Perhaps the political changes could have influenced the taking up of topics that were previously impossible to describe. This study aims to describe and analyze the Polish detective novel from a slightly different perspective, namely to describe it as a certain object. Therefore, chronological issues will not play a major role here; will be treated as an auxiliary parameter. On the other hand, the article will emphasize the importance of the thesis that the crime novel becomes, just after 1989, a novel of a moral and psychological nature. It also shows a tendency towards something that the authors themselves describe as a “crime comedy”. Therefore, the article contains an outline of the research problem (a literary work as an object), and the main thesis is the independence of formal issues from the issues of political change; research methods are primarily a description of the object, resp. of a literary work and its features such as: the setting (specific and described precisely or schematically), the language of the protagonists/antagonists/narrator (conventional or individualized, with intertextual allusions), conventional or individualized characters, a riddle (the most important, pretext, reveals the second bottom). I try to show that political changes have influenced the taking up of topics that were previously impossible to describe. On the other hand, the very issues of political changes on the sphere of composition affect only the linguistic layer of the works.
PL
Polska powieść kryminalna, szczególnie powstająca po roku 1989, wywołuje co najmniej dwa pytania badawcze. Pierwsze o chronologię literatury polskiej, a zarazem o uzależnienie jej rozwoju od przemian politycznych. Drugie o to, czy faktycznie zmiany takie miały (bądź mają) wpływ na kwestie np. formalne związane z kształtem tejże literatury. Zmiany polityczne mogły zapewne wpłynąć na podejmowanie tematów dotąd niemożliwych do opisu. Niniejsze studium ma na celu opis oraz analizę polskiej powieści kryminalnej z nieco innej perspektywy, a mianowicie opisu jej jako pewnego obiektu w znaczeniu, jaki nadał temu pojęciu Nicolai Hartmann. Stąd kwestie chronologiczne nie odegrają tu większej roli; będą traktowane jako pewien parametr pomocniczy. Natomiast artykuł podkreśla znaczenie tezy, że powieść kryminalna staje się, właśnie po roku 1989, powieścią o charakterze obyczajowo-psychologicznym. Także coraz silniej przejawia się w niej tendencja do czegoś, co sami autorzy określają jako „komedia kryminalna”. Artykuł zawiera zatem zarysowanie problemu badawczego (dzieło literackie jako obiekt), zaś główna teza to niezależność kwestii formalnych od problematyki przemian politycznych. Przyjęte w artykule metody badawcze to przede wszystkim opis obiektu, resp. dzieła literackiego i takich jego cech, jak: miejsce akcji (konkretne i opisane precyzyjnie bądź schematycznie), język protagonistów/antagonistów/narratora (konwencjonalny lub zindywidualizowany, z aluzjami intertekstowymi), postacie konwencjonalne lub zindywidualizowane, zagadka (najważniejsza, lub pretekstowa, czasem odkrywa drugie dno). Staram się wykazać, że zmiany polityczne wpłynęły na podejmowanie tematów dotąd niemożliwych do opisu. Natomiast same kwestie przemian politycznych na sferę kompozycji mają tylko wpływ głównie w warstwie językowej utworów.
Przedmiotem rozważań są dwie kwestie: po pierwsze problem sensu, po drugie – czy narzędzia retoryki postrzeganej jako podstawowe narzędzie w komunikacji międzyludzkiej (obojętne czy codziennej, czy specjalistycznej), mogą być pomocne w odczytywaniu i interpretowaniu sensu. Sens jest rozumiany za G. Fregem: „Ustalmy teraz zwięzłą terminologię: nazwa (wyraz, znak, układ znaków, wyrażenie) wyraża swój sens, oznacza zaś swe znaczenie. Przez znak wyrażamy jego sens, oznaczamy zaś jego znaczenie”. W niniejszych rozważaniach chodzi także o odpowiedź na daleko ogólniejsze pytanie: „czy, dzięki retoryce, możemy powiedzieć coś ważkiego o świecie, czyli jednak określamy jakoś tezę filozoficzną, czy tylko, z różnych perspektyw, ale szukamy najbardziej prawdopodobnej odpowiedzi na hipotezę”. Przedstawione założenie jest konsekwencją sugestii, jaką przedstawił Willard van Orman Quine: „Retoryka jest techniką przekonywania do dobrego lub do złego” i wiąże się ona z czymś, co za Randalem Marlinem określamy jako „wyrażenia referencyjnie półprzezroczyste”. Hipoteza, jaką postaram się udowodnić, brzmi zatem: czy sens jakiegokolwiek wyrażenia można, przy pomocy narzędzi retoryki, można tak dookreślić, aby stał się tezą filozoficzną a nie hipotezą. Aby zarówno podmiotowo, jak i przedmiotowo uznać takie wyrażenie za prawdziwe. Wtedy i tylko wtedy możemy powiedzieć, iż takie wyrażenie ma/zawiera jakiś (a nie jakikolwiek) sens.
EN
The discussion centres around two issues: the issue of meaning, and the question whether the tools of rhetoric viewed as the basic tool in interpersonal communication (be it everyday or specialist communication) can be helpful in reading and interpreting meaning. The author understands meaning after G. Frege: […] let the following phraseology be established: A proper name (word, sign, sign combination, expression) expresses its sense, stands for or designates its reference. By means of a sign we express its sense and designate its reference. The purpose of the discussion is also to answer a much more general question: whether through rhetoric can one say something important about the world, so do they define a philosophical thesis or only, from various perspectives, one searches for the most probable answer to a hypothesis. The presented assumption is a result of the suggestion of Willard van Orman Quine: Rhetoric is the literary technology of persuasion, for good or ill, and it entails something which Randal Marlin defined as referentially translucent expressions. Therefore, the hypothesis I shall try to prove is the following: can the sense of any expression be, using the tools of rhetoric, defined to such an extent so that it becomes a philosophical thesis and not a hypothesis? So that in terms of both the subject and the object the expression could be considered as true. Then and only then can one say that such an expression has/contains some (but not any) sense.
Inicjatywa The City of Man, mimo świadomego odniesienia do dzieła Świętego Augustyn De civitate Dei, pragnęła, aby po wojnie zbudować system, który zapewniłby wolny i nieskrępowany rozwój ludzkości. Inicjatywę tę podjęli emigranci z Europy i wybitni amerykańscy intelektualiści: wszyscy mieli nadzieję, że urzeczywistniona demokracja w klasycznym greckim znaczeniu tego słowa nie tylko da nam pokój, ale otworzy także perspektywę, która, między innymi, zlikwiduje socjalizm w wersjach faszystowskich i bolszewickich. Dlaczego jednak artykuł poświęcony tej, dzisiaj nieco zapomnianej inicjatywie, otwieram uwagami na temat Hermanna Brocha, który choć odegrał ważną rolę w pracy tej grupy, był po prostu „jednym z wielu” ( dokładnie jeden z siedemnastu członków grupy)? Wynika to z faktu, że jego głos był ważki. Podążam także za sugestiami Paula Michaela Lützelera; trzeba pamiętać, że kwestie poruszone w manifeście wspomnianej grupy, zostały podjęte przez pisarza i filozofa, od początku jego działalności, czyli od debiutu w 1931 roku. Warto przyjrzeć się, jak artysta rozwiązał te same problemy, które następnie „próbował” opisać i zanalizować jako filozof i teoretyk ekonomii.
EN
The City of Man initiative, with a conscious reference to Saint Augustine’s De civitate Dei, wanted to build a system after the First World War that would ensure free and unfettered human development. This initiative was undertaken by emigrants from Europe and eminent American intellectuals: they all hoped that a realized democracy in the classical Greek sense of the word would not only give us peace, but also open a perspective that, among other things, would eliminate socialism in its fascist and Bolshevik variants. Why do I open, however, an article devoted to this somewhat forgotten initiative with remarks on the subject of Hermann Broch, who, though he played an important role in the work of this group, was simply “one of many” (exactly one of the seventeen members of the group)? This is due to the fact that his voice was weighty. I also follow Paul Michael Lützeler’s suggestions; it must be remembered that the issues raised in the manifesto of the aforementioned group were taken up by the writer and philosopher, from the beginning of his activity, i.e. from his debut in 1931. It is worth looking at how the artist solved the same problems, which he then “tried” to describe and analyze as a philosopher and theoretician of economics.
The article describes and defends the methodological and methodical thesis, which can be formulated as follows: popular literature, even in its rather ordinary works, refers to the metaphysical values. What is more, they play in these works a considerable importance. Although the article is limited to analysis of selected literary works and is quite specifically targeted, this thesis has been demonstrated. What is more — it turned out that the consequences of the description of the popular literature from the ethical point of view conduct to fairly gloomy conclusions: they are presented in the conclusions of the article. I think however, that we can see and analyze these values only when we apply the same criteria of literature research to the popular literature as well to the so-called high literature. Thus, we must maintain the division of art, resp. literature into high and low. Otherwise, we risk inevitably experiencing the over-interpretation: popular literature owes its strength to the fact that it shows the current way of perceiving and interpreting the world. However, the problem is what works, and according to what criteria we apply to that literature. Analysis of these criteria is not subject of these considerations.
The aim of the article is to describe the development of the study of rhetoric — “the theory of the text and the science of reasoning on uncertain premises” — from the time of Richard E. Volkmann’s Die Rhetorik der Griechen und Römer in systematischer Übersicht dargestellt, Leipzig 1885 [repr. Olms, Hildesheim 1963, 1987; repr. [elibron] 2005; repr BiblioBazaar 2010] to this day. The author seeks to recognize trends in the study of rhetoric, starting with the tradition of classical philology including word processing, as well as their interpretation, the formation of such trends as rhetorical criticism, nouvelle rhetorique of Chaim Perelman, Kenneth Burke’s school or comparative and contrastive approach. A separate place takes here an attempt at a synthesis by Heinrich Lausberg, Thomas Sloane, Walter Jost and Wandy Olmsted and the authors from the circle of the Historisches Woerterbuch der Rhetorik.The problem in today’s research on rhetoric, on the one hand, the emergence of it in various research fields, such as architecture, sociology, psychology, political science, on the other hand — increases difficulties in determining the scope of rhetoric on the one hand, and such learning, communication, and linguistics on the other. We should also note that rhetoric today is commonly confused with oratory, style, and even considered a science of only historical values, as a variety of historical poetics.However, it should be stressed that rhetoric, in different ways in different countries, has always been and still is present as the foundation of the school, academic education as well as in various courses such as improving writing skills and public speaking. At the same time, programs such as WAC (Writing Across the Curriculum) or WID (Writing in the Disciplines) realize that rhetoric is the condition sine qua non of their existence. At the end the author puts forward the thesis that trial, story, any field of knowledge can usually be still an open book, to which each new generation adds, at least, weighty contributions, which is not especially new. However, we are not always aware of the fact that new discoveries can affect our perception and understanding of not only learning the subject, but also its place within other disciplines. Sometimes — the consequences that bring with it a change in the current perception of specific knowledge. As regards the terms of rhetoric — the matter may have quite serious consequences — not only for this study. Finally, one of the most prominent scholars of today, Wayne C. Booth, is presented and part of his latest book entitled, The Need for Rhetorical Studies Today. In the conclusion the author argues that rhetoric, as Richard E. Volkmann wanted is analogous to logic, and, as suggested by Michael Billig, it is “the traditional study and practice of argumentation, provides an entry to an understanding of thinking.”
The aim of the study is to describe the relationship between rhetoric and popular science texts. Scientific American magazine is taken as an example. In conclusion, the author suggests that the rhetoric of popular science texts rests on the presentation of a problem, avoiding controversy in the presentation of research issues, avoiding modal forms and the use of multiple elements of visual rhetoric. This article contains brief historical information about the development of the magazine Scientific American.
The aim of the text is to present a hypothesis called by me Aristotle-Ax hypothesis, which held that: first – every sentence/every period in any language N may be distributed/decomposed into two levels: léxis and dianoia. Second – sentence/period is characterized by elementary semantics, which allows all users of language N to understand the sentence/period. Third – if the sentence/period n becomes the text, which is a finite sum of correct sentences/periods defined at the level of léxis, this ex definitio must be used rule structure dianoia level. These rules are defined by the laws of poetics and rhetoric, and which are well known used by all users of the language N. Those rules apply in any language, also formalized. The author also refers to the considerations by Immanuel Kant, Chaïm Perelman and Alfred Tarski on a similar topic. Therefore, the principles of the rhetoric also apply to the language of mathematics, resp. of physics.
PL
Celem tekstu jest przedstawienie hipotezy nazwanej przeze mnie hipotezą Arystotelesa-Axa, która orzeka, iż: po pierwsze – każde zdanie/każdy period n w dowolnym języku N można rozłożyć na dwie płaszczyzny: léxis i dianoia. Po drugie – zdanie/period cechuje ‘elementarna semantyka’, która umożliwia wszystkim użytkownikom języka N rozumienie zdania/periodu. Po trzecie – jeżeli zdanie/period n staje się tekstem, czyli skończoną sumą poprawnych zdań/periodów określonych na płaszczyźnie léxis, to ex definitio muszą zostać użyte reguły konstrukcji płaszczyzny dianoia. Reguły te określają poetyka i retoryka, którymi posługują się wszyscy użytkownicy języka N. Wskazane zasady obowiązują w dowolnym języku, także sformalizowanym.Autor odwołuje się także do rozważań Immanuela Kanta oraz Chaïma Perelmana, a także Alfreda Tarskiego na zbliżony temat.A zatem zasady retoryki dotyczą także i języka matematyki, resp. fizyki.
The aim of the study is to describe how such categories as: God, faith, freedom, Second Coming are presented in the works of J.R. R. Tolkien, mainly in the poem Mythopoeia and in the epos Quenta Silmarillion. The author referring to the achievements of the writer, and also literature and tries to show how specified categories are introduced to the aforementioned literary works and what a role they play. The myth that in Tolkien’s work plays an important role, is an expression of hope; analysis also shows that faith and expectation of the Second Coming do not restrict the freedom of heroes. On the contrary — they are its full expression. Another problem is the issue of “kiss of Circe”, which symbolizes Tolkien’s “seduction economic delusion of happiness” and that deprives us of the gift of being free. The thesis of the author coincides with Hermann Brochs note that our hope lies in remaining faithful „Platonic ideas”, which is close conjunction with Christian hope. Otherwise — we will fight in barbarism. Tolkien’s work shows us the essence of said Hope. As said Stefan Lichański “in the process of exploring this love works in a latent, we delude ourselves that everything we get, we owe yourself while here we need the inspirational power of God’s love”.
The confusion between stylistics and rhetoric is widespread, not only among journalists, but also researchers who do not fully understand the scope of these two fields of linguistics. The aim of this text is to demonstrate how this confusion leads to the sense of a text being erroneously interpreted. It analyses various statements by journalists where this confusion leads to semantic misunderstandings. It thus leads not to errors, but to twisting the meaning of texts and creating a false view of reality. In conclusion, the author suggests we should learn better the differences between the two forms; only in this way can we provide the audience with accurate information.
Aleksander Nalaskowski’s book The Bankruptcy of the Polish intellectuals [Bankructwo polskiej inteligencji] is an important position for a broader refl ection not only on the condition of a certain social group, but more broadly - on contemporary culture, not only Polish culture. It seems, however, that the title problem of Nalaskowski’s study touches upon a more general issue, which is the present situation of Polish and world (well, maybe only European) culture in general. Whatever we may think about ourselves and how we judge it, we are stuck in a process that aff ects culture - especially since 1945. As I have tried to sketch the broader background, the sources of this bankruptcy are deeper and not only the fault of the intellectuals itself. Perhaps there is some truth in what the already mentioned Gałczyński wrote (Gałczyński 1956, 189 [Notes from unsuccessful Paris retreats - Notatki z nieudanych rekolekcji paryskich], 1946): And when Your storm passes will you accept a coward into your paradises? Oh sweet night, summer night ... Outside the window, a Galilean flute. Probably many intellectuals would repeat these words aft er the poet; because there is too much wind for my wool (za duży wiatr na moją wełnę)... This also needs to be taken into account, the failure to settle accounts that aff ected us aft er 1939-1945. Here I see the sources of this bankruptcy (if it was bankruptcy), when our parents, relatives, found out that they deviated from the guideline…. Hence the lack of an answer to the question posed in the Little Violin Concerto from Niobe’s poem - where is it? Originally the poet wrote - I know, I know. But this memory - did anyone need it? So, in my opinion, it was not the intellectuals that went bankrupt; these were those who decided that she deviated from the guideline (odbiegli od linii wytycznej)... they kind of ordered her to go bankrupt, to give up everything they had managed to save despite the years 1939-1945. And they tried to keep it, hide it, pass it on to others. Th at it didn’t fully work out? Well - let me repeat - nec Hercules contra plures (which I cannot translate in the language of Mr. Piecyk or Walery Wątróbka).
Like many other German-speaking writers, Hermann Broch was forced to emigrate from Nazi Germany at the end of the 1930s. It was partly due to the criticism of the fascist movement that he had presented in the then-titled Bergroman [Mountain Novel], which took its final shape as Der Versucher [The Seducer] and was published posthumously under the title The Spell [Die Verzauberung]. Another novel depicting the development of fascism is Broch’s Die Schuldlosen: Ein Roman in elf Erzählungen [The Guiltless Ones. A Novel in Eleven Stories]. Broch also wrote Adolf Hitler’s Farewell Address, an essay that can be read as a sort of completion to the abovementioned books since it providesan even more directinsight into the Nazi mind, portraying it from within. In his works, Hermann Broch describes spiritual as well as specifically social roots of fascism: any autocratic movement characterized by the rejection of Platonic idealism and thus, inevitably, of the Christian tradition itself.
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.