This article is an introduction to the ideas about art and philosophy found in the thought of Witold Gombrowicz. The author describes Gombrowicz’s views, referring primarily to his Diaries and to Interviews with Dominique de Roux and Piero Sanavio. The article consists of four parts, which include depictions of Gombrowicz’s attitude to philosophy, his criticism of existentialism, and his reflections on pain.
This article is an introduction to the idea of tradition which is present in H.-G. Gadamer’s thoughts. The author analyzes tradition in the context of the art experience. In the first part the author of this paper describes tradition in the broader hermeneutic context. The author depicts tradition and, consecutively: understanding, hermeneutic experience, ‘historically effected consciousness’, horizon, authority, prejudice. The second part addresses specifically Gadamer's thoughts on the arts as an experience of tradition. Gadamer's hermeneutic theory is interpreted as a presumptive solution to the problem of contemporary culture.
The purpose of this article is to describe the notion of art in accordance with Georg Simmel’s views. The author presents this philosopher’s stance by referring primarily to his essays related to art, such as On Aesthetic Quantities, The Picture Frame: An Aesthetic Study, and The Ear: An Aesthetic Study. The article focuses on the essence and the meaning of the art and the problem of the modern art.
The subject of this article is the idea of festival, which is one of the three aspects of the definition of the arts according to Hans-Georg Gadamer. The author of this paper describes Gadamer's aesthetic theory, providing an overview of the central thesis of Gadamer's notion of art as the experience of a festival, contained primarily in the essay, The Relevance of the Beautiful and in his major work, Truth and Method. This article consists of three parts which depict, consecutively, the temporality of the aesthetic, art and festival, and art as the experience of unity.
The object of the article is to assess whether the concepts of erotica and the erotic can be identified with the hermeneutic interpretation of art as understood by Hans‑Georg Gadamer. The starting point of the discussion is Susan Sontag’s essay ‘Against interpretation’, in which the concept of the erotic interpretation of art is outlined and which culminates with the author setting up a deliberate opposition between the erotics of art and hermeneutics. The present article is an attempt to present the issue of the eroticism of hermeneutic interpretation on the basis of Sontag’s essay, and thus a response to the provocation contained in this essay. In the final part of the text, another possible approach to the issue of the postulated eroticism of hermeneutics is presented. The first part of the present article is devoted to explaining what Sontag means when she writes about the erotics of art and hermeneutics. The next part will demonstrate the connections and similarities between the concept of erotic art presented by Sontag and Gadamer’s concept of the hermeneutic interpretation of art. In the third part of the article I present Gadamer’s proposition and answer the question of whether the hermeneutic interpretation of art can be erotic. The final part of the article is devoted to invoking additional arguments for linking erotics and hermeneutics, followed by a summary.
The aim of this paper is to examine the validity and utility of the category of artistic thinking through applying it to the description of an aesthetic situation as given by Roman Ingarden. The authors are referring to the common understanding of the concept as well as Ingarden’s works, such as: Wykład XI and Przeżycie estetyczne. In this paper they discuss the components of an aesthetic situation, at the same time attempting to characterise the category of artistic thinking.
The eighteenth‑century English writer Matthew Gregory Lewis wrote one of the most dramatic Gothic novels, The Monk; over 200 years later, a film of the same name appeared, based on the novel and directed by Dominik Moll. The film, a free adaptation of the book, presenting the story of the moral downfall of the monk Ambrosio, has inspired us to philosophical reflections on sexuality, carnality and physical desire. In the context of these issues we have attempted to analyse and interpret this cinematic work of art. The method we have adopted is based on a thorough discussion on the topics developed in the film and related issues. This method, while not pretending to scientific objectivity, enables us to outline an interesting field of research as well as to identify a number of theoretical problems and questions which remain open. The formula we have adopted is to quote lines from the film The Monk which permit the analysis of selected issues related to sexuality, carnality and physical desire. Moreover, these quotes serve to order the text and enable the precise identification of interpretive trains of thought.
The academic education of Roman Ingarden can be divided into five stages, involving four different universities. It began in Poland, in Lviv, and was continued abroad in Göttingen, Vienna, and Freiburg im Breisgau. In this review article we describe Ingarden's studies in Germany in 1912-1914 and 1915-1917 at the Georg August University in Göttingen and the Albert Ludwik University in Freiburg Baden. We characterize this study period in terms of the academic courses Ingarden attended, professors and tutors he met, and other students he came into contact with at the time. We also describe Ingarden's relationships with the so-called Göttingen Circle.
During his academic career Roman Witold Ingarden met and cooperated with many prominent Polish women philosophers. In this review article we describe Ingarden's scientific cooperation and contacts with Daniela Gromska (1889-1973), Izydora Dąmbska (1904-1983), Danuta Gierulanka (1909-1995), Janina Makota (1921-2010), Maria Gołaszewska (1926-2015), Zofia Lissa (1908-1980) and Irena Sławińska (1913-2004). All archival materials presented in this article were found in Polish and European archives and digitized as part of a project financed by the Ministry of Science and Higher Education in Poland, entitled 'The Electronic Archive of Roman Ingarden: Unknown Correspondence and Academic Work of the Outstanding Polish Humanist'