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O znaczeniu, sensie i gramatyce indeksowania

100%
Piotrowski K.
Sztuka i Dokumentacja
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2013
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issue 9
79-91
EN
Gottlob Frege has already distinguished sense (Sinn) from reference (Bedeutung) because expressions can possess the same referent and different senses. G. Frege also argued that some words have a sense, but it is very doubtful if they have a reference. Moreover, for example, the words “the least rapidly convergent series” have sense but no referent. According to this distinction, we can notice that the expression “indexing” has many different senses, but it is hard to say if the meaning of this expression exists. We can index the Latin word index and list: an informer, a traitor, a spy, a demonstrative finger, a title or an inscription etc. But how to index the word “indexing”? Should we rather say perhaps an indexing grammar, according to Ludwig Wittgenstein’s undenotational theory of meaning as use of expression? Though in postmodernism this anti-essential impulse was strengthened (Derrida, Rorty, Welsch), however we have to cope with this – a true or false, good or oppressive – indexing game and at the same time with the game against the discipline of indexing. An indexing is proper both for the doctrines which have an absolutistic (Arystoteles) or publicly religious pronunciation (Pascal), also for relativism and contextualism or – only vestigially – (con)textualism.
2
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The Taming of Irreligion. Essay on the Abuse of the Non-Sacred Idea

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Piotrowski K.
Art Inquiry. Recherches sur les arts
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2014
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vol. XVI (XXV)
215-242
EN
I am going to outline the problem of the disintegration of the Latin hierarchical opposition religio/irreligio, showing the taming process of irreligion in the (post)modern culture. This marginal phenomenon – situated by ancient Romans in the domain of negativity – is a reactive cultural trend perceptible only in context. According to modern sociology, irreligion is an attitude towards religion which is not a complete rejection of belief (disbelief), but rather a selective lack of belief – unbelief. How did it come about, is it possible today to consider the hypothesis that the above-mentioned opposition functions as an operational unit, generating contemporary sociomorphism – often unconsciously, within the framework of an-tagonistic cooperation? In this view irreligion is not only a contamination of the source of the Latin tradition (religio), but it is subject to demarginalization and adopted as a tool of controlling religion – as its negative or its undeserved, unwanted assistant in the realization of its soteriological mission. I would argue that the increasingly numerous and less and less surprising micro-provocations of the irregulares – some of which were presented during the Brussels exhibition of Irreligia/ Irreligion (2001/2002) – although often intended to be icono-clastic (lately in a soft version), have targeted only the idolatrous and imperial dimension of religion. Therefore, they cannot desecrate the revealed faith.
PL
Zamierzam zarysować problem dezintegracji łacińskiej, hierarchicznej opozycji religio/irreligio, ukazując proces oswajania irreligii w (post)modernistycznej kulturze. To marginalne zjawisko – lokalizowane dotychczas w domenie negatywności bytu – jest reaktywnym i pojmowalnym tyko kontekstualnie dążeniem kultury. Zgodnie z modernistyczną socjologią, irreligia jest taką postawą wobec religii, która nie jest zupełnym odrzuceniem wiary (disbelief), lecz okazuje się raczej selektywną niewiarą (unbelief). Jak to się stało, że jest dziś możliwe rozpatrywanie hi-potezy, iż wspomniana wyżej opozycja funkcjonuje obecnie jako operacyjna całość, generując razem – często nieświadomie, w ramach antagonistycznej kooperacji – współczesny socjomor-fizm? W tej propozycji irreligia jest poskramiana nie tylko jako nieusuwalne, imperialne ska-żenie łacińskiej tradycji (religio), lecz jest poddana demarginalizacji i postrzegana jako sposób kontroli religii – jakby negatywny warunek czy niezasłużona, nieoczekiwana pomoc w realiza-cji jej soteriologicznej misji. Uważam, że coraz liczniejsze i mniej zaskakujące mikroprowo-kacje irregulares – częściowo zaprezentowane na brukselskiej wystawie Irreligia (2001/2002) – chociaż często chcą być ikonoklastyczne (ostatnio w wersji soft), uderzają tylko w idola-tryczny wymiar religii. Dlatego nie mogą one zbezcześcić ikonicznego sensu objawionej wiary.
3
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Konceptualizm jako konceptyzm

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Piotrowski K.
Sztuka i Dokumentacja
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2012
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issue 6
109-117
EN
We know, how valuable the role of the functor ‘as’ played in conceptualism. The functor was a basic linguistic tool of conceptual art infrastructure – the minimal part of speech that allowed for the production of concepts, engaging ingenium in its primary function as ingenium comparans. The criticism of conceptualism, mainly comparison or identification of the artwork and analytic proposition revealed the fact that the tautological model of Kosuth is just one of many art concepts and remains a product of paralogical thinking. What is therefore decisive for conceptualism is an attempt to build a universal art theory: an idea, that for centuries has remained the basis for logical thinking, or the concept itself, in which paralogy cannot be eliminated. The tendency to narrow the meaning of a concept and limit art to its idea was marked in the text by Daniel Buren “Beware!” (1969-1970). How did it happen, that the formula of conceptism, used in the beginning of the decade by Henry Flynt in the text entitled “Concept Art” (1961) was replaced by conceptual art? For Flynt concept art was art whose materials were the language and concepts. According to him, a concept is a trace of an idea by Plato and means the intension of a name, but with today’s state of knowledge demanding an objective relationship between a name and its intension this meaning is incorrect. Therefore, if the relationship is subjective, then the concept as a possible opposition towards the objective idea occupies a privileged space in a language and keeps its strength. Also in Sol LeWitt’s “Paragraphs on Conceptual Art” (1967) and “Sentences on Conceptual Art” (1969), in which despite the fact that the expression ‘conceptual art’ appears explicitly, the term ‘concept’ remains an alternative to the idea, that may be simple and does not need to be complex. So according to Sol LeWitt, the concept implies a general direction, and ideas are its components. To radicalise this issue, let’s ask, if conceptualism privileges the conceptual, as its literally understood name would indicate? Or on the other hand is what is called a concept, that being something ingenial and that even though it includes a moment of ideation (abstracting and transcending sensuality, that is crossing the borders of the material paradigm of art towards the idea), it is not reduced to a conceptual element, but rather expresses sensuality or its basic modus? The text is an attempt to show the tension in the art of Polish conceptists who referred in their paralogical discourse to conceptualism, especially with reference to the example of Andrzej Partum’s work.
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Czy człowiek istnieje tylko konceptualnie? Antropologiczny wątek w myśli Kosutha i Świdzińskiego

100%
Piotrowski K.
DYSKURS: Pismo Naukowo-Artystyczne ASP we Wrocławiu
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2013
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vol. 16
250-274
EN
In ‘Notes on "Crane" (1970), Joseph Kosuth hypothesized that art 'only' existed in conceptual form, because people (presumably) exist only conceptually. Piotrowski considers the anthropological topic of art as more or less a humane game. He analyses ‘Anthropologized Art’ (1974) in the context of postomodernist quenching of revolutionism in modernist art and Jan Świdziński’ s Art as Contextual Art (1976). He compares the doctrines by Kosuth and Świdziński. Although both artists unanimously agreed that the avant-garde revolutionism , ended in the 1970’s and they formed their own strategies for building a humanist commitment to maintaining a critical distance towards unilateral politicization of art as a catalyst for social change. Świdziński, however, was more convincing in the context of contemporary contextualism in epistemology, which is the answer to the old problem of skepticism, or radical criticism of the belief that we have no knowledge of the outside world (Kosuth believed in that idea when working on tautological conceptualism). However, despite the skeptical thesis, according to contextualist ideas, knowledge is always indexed by the context in which it is formulated and which is currently used for social conversation. Contexts are different epistemic standards. We cannot, though, formulate skeptical hypothesis in all contexts (thus formulating a diaporesis that people probably exist only in conceptual forms), because only the contexts of high epistemic standards can be taken seriously. In most contexts epistemic standards are low, therefore pedantic skeptics’ claims must be limited, or even rejected, including radicalism and post-humanism at the forefront.
5
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Deliberatywnie o sztuce. Recenzja książki Sławomira Marca Sztuka polska 1993 – 2014. Arthome versus Artworld

75%
Piotrowski K.
Sztuka i Dokumentacja
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2015
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issue 13
109-113
6
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Katalog Biblioteki Pobenońskiej jako źródło wiedzy o działalności duszpasterskiej, oświatowo-wychowawczej i wydawniczej Zgromadzenia Redemptorystów w Warszawie w latach 1787-1808

63%
Dąbrosz-Drewnowska P., Piotrowski K.
Archiwa, Biblioteki i Muzea Kościelne
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2023
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vol. 121
69-94
EN
The article presents the history of the creation and preliminary analysis of the, hitherto unknown to researchers, catalogue of the Benonite Library (this is the formal title of the document), a library belonging to the Redemptorists (Benonites), who carried out pastoral, educational, welfare and cultural activities in Warsaw in 1787–1808, which was found after more than 200 years in the collection of the Central State Historical Archive of Ukraine in Lviv. The catalogue is a valuable source for studying the comprehensive activities of the Congregation of the Most Holy Redeemer. It was written down in five volumes by Stanisław Treter, as commissioned by the Ministry of the Interior of the Duchy of Warsaw. The record is kept is in the Treter family fond, in the above-mentioned archive. The individual volumes of the catalogue contain Latin, Polish, German, French and Italian books, divided by subject matter into theology, law, medicine, philosophy, history and philology. The catalogue also includes Benonite school textbooks and manuscripts. The article reconstructs the history of S. Treter’s creation of the catalogue, the subsequent fate of this source and its significance for research into the activities of the Benonite establishment. It reconstructs the history of the book collection, which numbered more than 6,000 volumes and was dispersed after the congregation’s suppression. While discussing the Benonites’ collection of books, the article offers a closer look at their hitherto poorly understood publishing activities. The findings will make it possible in the future to thoroughly analyse the contents of the Benonite library, study the mental culture of the Benonites and supplement the knowledge of Warsaw libraries and printing houses of the late 18th and early 19th centuries.
PL
W artykule przedstawiono dzieje powstania oraz wstępną analizę, odnalezionego po ponad 200 latach w zbiorach Centralnego Państwowego Archiwum Historycznego Ukrainy we Lwowie, nieznanego do tej pory badaczom Katalogu Biblioteki Pobenońskiej (jest to formalny tytuł tego dokumentu), biblioteki należącej do redemptorystów (benonitów), którzy w latach 1787-1808 prowadzili w Warszawie działalność duszpasterską, oświatową, opiekuńczą i kulturalną. Katalog jest cennym źródłem do badania wszechstronnej działalności Zgromadzenia Najświętszego Odkupiciela. Został spisany w pięciu tomach przez Stanisława Tretera na zlecenie Ministerstwa Spraw Wewnętrznych Księstwa Warszawskiego. We wskazanym powyżej archiwum znajduje się w zespole rodziny Treterów. Poszczególne tomy katalogu zawierają książki łacińskie, polskie, niemieckie, francuskie i włoskie, podzielone według tematyki na teologię, prawo, medycynę, filozofię, historię i filologię. Katalog obejmuje również podręczniki do nauki w szkołach benońskich oraz rękopisy. Artykuł odtwarza historię spisania katalogu przez S. Tretera, późniejsze losy tego źródła i jego znaczenie dla badań nad aktywnością ośrodka benonitów. Rekonstruuje dzieje księgozbioru, liczącego ponad 6000 tomów i rozproszonego po kasacie zgromadzenia. Omawiając zagadnienie gromadzenia książek przez benonitów, przybliża słabo dotychczas poznaną ich działalność wydawniczą. Dokonane ustalenia pozwolą w przyszłości na dokładną analizę zawartości biblioteki pobenońskiej, zbadanie kultury umysłowej benonitów oraz uzupełnienie wiedzy o bibliotekach i drukarniach warszawskich przełomu XVIII i XIX wieku.
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