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Sztuka religijna dawniej i dziś - Wędrówki po Europie Aleksandry Olędzkiej-Frybesowej

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Choińska B.
Przestrzenie Teorii
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2007
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issue 7
173-185
EN
The article presents a peculiar understanding of religious art, which is possible to be found in Aleksandra Olędzka-Frybesowa's essay writing. An artistic easiness of the usage of symbols is connected with two orders coexistance in a human being: a cosmic and a historical, sacrum and profanum. However, the crisis of European culture (which started together with the fali of Romanesque art) is a result of a separation of these both spheres in a man's consciousness and of a return to Greek-Roman ideals. A recipe for dealing with the crisis within the area of the fine arts is supposedly not regaining early medieval heritage, but rather a humble mimetism. It could constitute an introduction to symbolic generałisation which the author contradicts with abstract thinking.
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Podążanie za pragnieniem jako postulat etyczny psychoanalizy.

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Choińska B.
Nowa Krytyka
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2015
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vol. 35
81-94
EN
One of the most controversial theses of Jacques Lacan is the conviction of a specific relationship linking ethics and desire. The aim of this article is to present what this new relationship consists in, and later, in the summary to outline weaknesses of this concept, i.e. that it fails to take into account the existence of the sovereign good as a cognizable category. According to my thesis, the ethics of the Supreme Good, to use Lacan’s terms, or simply the traditional ethics of the good, cause a human subject to stay voluntarily (perhaps carelessly) in the dimension of the Imaginary. This ethical postulate will be treated by me as happening not so much in the situation of a psychoanalysis session but as a general indication as to how people should behave.
3
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„Bez czystego cięcia” – cel (la fin) interpretacji czy kres (la fin) życia?

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Choińska B.
Diametros
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2013
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issue 37
1-12
PL
W artykule skupiam się przede wszystkim na kwestii odczytania estetycznej myśli Kanta przez Derridę. Kant okazuje się bowiem sprzymierzeńcem wrogiego wobec hermeneutyki francuskiego myśliciela w interpretowaniu sądów o sztuce. Co więcej, pewne wątki myśli kantowskiej prowokują do poszukiwania dalszych analogii pomiędzy Kantem a Derridą (ważne analogie nasunął już znany badacz Derridy, Christopher Norris, kiedy mówił o kontynuowaniu przez Derridę projektu oświecenia). Otóż kantowskie sądy o pięknie mogą być porównywane co do wszystkich czterech znamion z sądami dekonstrukcyjnej interpretacji, zaś na jeszcze głębszym poziomie: sądy o pięknie wydają się dotyczyć charakterystycznych dla późnego Derridy sądów etycznych i egzystencjalnych. Stąd, moim zdaniem, w omawianym w artykule tekście Derridy znajdujemy kontrowersyjną tezę o powinowactwach Kanta oraz Freuda i Nietzschego.
EN
In the article, I focus primarily on the issue of reading Kant`s aesthetic thought by Derrida. Kant turns out to be Derrida`s ally. It is due to the hostility of both thinkers towards hermeneutic ideas. Furthermore, some threads of Kant`s thought lead us to more fundamental similarities between Kant and Derrida. The aesthetic judgments of taste may be compared to the judgments of a deconstructivist interpretation. What is more, Kant`s views are related to the ethical and existential reflection characteristic of the late Derrida. Hence, Derrida`s controversial claim about the relation between Kant and Freud and Nietzsche can emerge.
4
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Hegel Derridy – radykalna krytyka radykalizmu

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Choińska B.
Diametros
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2011
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issue 28
8-19
PL
Celem artykułu jest przedstawienie heglowskiej nauki o znaku oraz jej krytycznego odczytania zaproponowanego przez Derridę. W projekcie Derridy, w którym próbuje on zakreślić granice filozofii w nowy sposób ważne, miejsce zajmuje krytyka heglizmu rozumianego jako „zakończenie metafizyki”. Derrida atakuje Hegla z następujących powodów: dla Hegla znak jest domeną ducha subiektywnego, gdzie zmysłowość i rozumność stapiają się w jedno, co Derrida wiąże z tezą o pierwotności prawdy względem znaku. Aby tak potraktować znak, Hegel umieścił mowę ponad pismem i tym samym wpisał się w „fonocentryzm”. Krytyka Derridy jest radykalna w innym sensie niż filozofia Hegla: Derrida wychodzi od problemu podstaw filozofii i nauki, natomiast radykalizm Hegla polega na całościowym projekcie filozofii, która objęłaby i również wyjaśniała pozostałe dziedziny (w tym naukę).
EN
The aim of this article is to present Hegel’s theory of signs and its critical decoding proposed by Derrida. The criticism of Hegel`s theory understood as the “fulfillment of metaphysics” occupies an important place in Derrida`s project. Derrida tries to frame the limits of philosophy. He challenges Hegel`s concept for the following reason: Hegel presents signs as a domain of the subjective spirit in which sensuality and reasoning become united. Derrida connects this idea with the thesis of the precedence of truth over signs. In order to treat signs in this way, Hegel claims that speech is prior to writing. As a consequence Hegel`s theory of signs became classified by Derrida as “fonocentrism”. Derrida`s criticism is radical in a different sense than Hegel`s philosophy: he starts with the problem of the origins of philosophy and science while Hegel`s radicalism consists in an exhaustive project of philosophy which contains and explains all other fields.
5
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Poststrukturalizm a myśl etyczna Nietzschego

100%
Choińska B.
Filo-Sofija
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2012
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vol. 12
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issue 1(16)
183-194
EN
In the article I discuss the post-structuralist ethics in relation to Nietzsche’s thought. The point of view of some French post-structuralists seems to be situated far away from Nietzsche’s ethical ideas, at the most reaching the camel’s and lion’s stage. Lyotard and Derrida opt for a relational ethics while Foucault chooses the strategy of local resistance to the symbolic violence. Paradoxically, Lacan turns out to be closest to Nietzsche, with his theory of exceeding the phantasm in the direction of the Real Order.
6
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„Le mur du langage” – samotność według Jacques’a Lacana (inność, porozumienie, miłość)

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Choińska B.
Przestrzenie Teorii
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2011
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issue 15
141-153
EN
In my article I discuss the concept of the subject from the Lacanian psychoanalysis point of view. My aim is to show that the subject seen from such a perspective is condemned to total loneliness. I refer to three different points: otherness, comprehension and love. In Lacan’s psychoanalysis the difference is referred to as the Real (subject as je). The Real is in opposition to the Symbolic and Imaginary (subject as moi). Therefore, the world, other people and oneself can be understood as absolutely different. Taking such a definition of the otherness, the comprehension is impossible, because it takes place within symbolic sphere, which is false and alien to the subject (je). The otherness and inability of understanding determine treating love as transferred and always directed to imaginary subject. What is important, the theory of the subject as homo symbolicus, even though seemingly in agreement with anti-positivist theory, does not allow to cross lingual and to direct approaching to the otherness. The otherness may be deciphered only within the Imaginary as a disturbance within it, as a temporary lack of sense.
7
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„Paradoks kłamcy" w perspektywie hermeneutycznej

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Choińska B.
Przestrzenie Teorii
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2009
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issue 11
155-164
EN
The aim of my article is to present "the liar's paradox" from a non empirical perspective of the language. The paradox may be as though "resolved" (but in just another way then it is done within the semantics view by Tarski), among other things, thanks to Lacan's psychoanalysis. Namely "the liar's paradox" which is connected with a division between a statement and an enunciation is treated by Lacan as accompanying a subject during his (her) process of gaining a certainty about himself (herself) and about the world and as impossible to overcome in a traditional way. The problem of "liar's paradox" may be merely suppressed. An attempt of suppressing of a nonsense took place, according to Lacan and Foucault, within the area of "Meditations" by Descartes and maybe more in their modern interpretations. The non empirical proposition of an elimination "the liar's paradox" consists in an acceptance of the madness (as defined by Foucault) and at the same time in staying in a surface of some texts. This strategy does not allow to divide talking in two: the language and the meta-language. Moreover I try to discuss with Żiżek concept concerning with an incomprehension this problem (mainly the usage of the meta-language) by Derrida.
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