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Chrześcijańska Antygona, czyli interpretacja tragedii Sofoklesa dokonana przez Juliusza Osterwę pod wpływem wybuchu II wojny światowej

100%
Bibik B.
Między Oryginałem a Przekładem
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2015
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vol. 29
109-119
EN
Sophocles’ Antigone is one of the most famous ancient tragedy in Polish culture and it is also most often translated one into Polish. In 1939/1940 Juliusz Osterwa, famous actor, director and leader of the Reduta theatre, translated Sophocles’ Antigone into Polish. The outbreak of the II World War, that moved Osterwa very deeply, and his ideas of the Christian roots of European culture as well as the ideas of the crisis of spirituality in modern culture, that crystallized at that time, caused that he filled his translation of Greek tragedy, on its every possible level, with as many elements connected with Christian religion as possible. It makes Osterwa’s Antigone one of the units in the long translation chain, in which Greek Antigone becomes Polish Antigone. But most of all it makes Osterwa’s Antigone very significant and characteristic witness of its own time.
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Über die Politisierung des Antigone-Mythos bei Rolf Hochhuth

100%
Wilk A.
Acta Universitatis Lodziensis. Folia Germanica
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2018
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issue 14
93-101
EN
The Antigone myth is one of the most famous myths in the history of literature. History of sisterly love is as old as the human civilization, although it still inspires literary scholars to look for new interpretations. Rolf Hochhuth converts mythical theme into Second World War story. Die Berliner Antigone looks at the National Socialism and asks about conditio humana. Likewise Hochhuth’s  Antigone rejects human laws and buries her dead brother – nameless officer sentenced to death for his “shameless” remark: It was Hitler, not Russians, who destroyed the 6th Army at the Stalingrad. Interestingly Anne, alias Antigone, is not motivated by politics or religion but nevertheless she’s still dragged into political machinations and extermination system. Heiner Müller wrote in his biography: ‘myths are clotted collective experiences, or esperanto – an international language, that is understood not only in Europe’. Basing on Hochhuth’s story one can analyze transformations of a myth and functions attributed to it only to notice that models human behavior are basically the same. In his novel German writer is only referencing ancient myth showing readers, through modernization, how timeless the theme is.
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Hosna as bride of desire and revolutionary par excellence in Tayib Salih’s “The season of migration to the north”

88%
Maleki M., Salami A.
Acta Philologica
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2016
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issue 49
261-272
EN
Most readings of Tayib Salih’s “Season of migration to the north” have focused on Mustafa Saeed and the nameless narrator, both male characters, and they have largely avoided a politically radical reading of the novel. This article attempts to present the female character, Hosna, as the revolutionary par excellence, following Lacan and Slavoj Žižek’s reading of Antigone. Through Žižek’s distinction between the act and action, this article argues that Hosna’s deed at the end of the novel, murder and suicide, is not just an action out of hopelessness but rather an act that aims to make a new social order possible. We will try to connect Žižek’s distinction between act and action to Benjamin’s distinction between divine violence and mythic violence and Lacan’s idea of “Thing-directed desire” (Marc De Kesel 245). By doing so, this article aims to put the extreme violence of Hosna in a new light and argues against the readings that simply ignore her act as an extreme form of violence and fail to see it in a broader framework of philosophical and sociological understanding.
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Lacanian Ethics, the Psychoanalytic Group, and the Question of Queer Sociality

88%
Valle Junior L.
InterAlia: Pismo poświęcone studiom queer
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2020
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issue 15
34-50
EN
This article is an attempt to frontally pose a question queer theory gravitates around, yet never effectively spells out: what is a togetherness of those who have nothing in common but their desire to undo group ties? First, I consider the take-up of Lacan’s ethical experiment in Seminar VII, the Ethics of Psychoanalysis by queer theorists. I contend that queer theory has not given Lacan’s interpretation of Antigone its full import, which demands its placement in the philosophical tradition of the West brought to its highest fruition in Kant. I further contend, however, that to do so does not quite offer a solution to the queer problem, for, as contemporary debate on the political import of Antigone shows, the purity of her desire does not immediately translate into a sustainable politics. Lacan himself was faced with the problem of translating his ethics into a politics after his “excommunication” from the psychoanalytic establishment, and came to falter before it. Nevertheless, Lacan’s efforts allow us to pose the undoubtedly queer question of how to group together those whose only attribute is to undo group ties. Responding to the unanswerable demands of a theory and a practice that allows us to answer that question, I propose the figure of the smoker’s communism, as elaborated upon by Mladen Dolar, as a preliminary queer suggestion as to how we might go about mitigating the gap between Lacan’s ethical brilliance and his admitted political failure.
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Antygona jako homo sacer. Przedpolityczna przemoc w świecie bez praxis

75%
Wojciechowska A.
Facta Ficta. Journal of Theory, Narrative & Media
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2019
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vol. 3
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issue 1
17-28
EN
This paper is a proposition of a new intepretation of Sophokles’ ‘Antigone’. Author uses a specific term homo sacer to analyze the reality of ancien polis described in the tragedy. Both Giorgio Agamben and Judith Butler made use of the concept of homo sacer to read ‘Antigone’ but they gave it a modern approach. Agamben treats the homo sacer as a person who is deprived of the laws and who, as a result, is banished from a community. He sees the homo sacer in modern refugees. The author of this chapter acknowledges Butler’s and Agamben’s approach but also reaches to the originis of the term. The idea of a sacred man derrives from pre-Roman law, which is described as a pre-politic law of violence. The author analyzes the situation of Antigone who becomes the homo sacer after being cursed by Creon. Antigone takes an action (praxis) while public speaking and therefore she steals the law which was originally available to polis citizens – men. She then becomes a woman-citizen, somone who has no place in polis. Antigone’s status is to be ‘in-between’, she is no woman, nor man. There is no place for her in polis. That is why she must be cursed and called the homo sacer. The new identity is given to her by the law. The aim of the chapter is to prove that the Antigone’s fate of being the homo sacer shows the moment of degeneration of the Greek polis. It shows what happens if the pre-politic violence becomes a part of the community.
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Playing a tyrant - rethinking an autocrat in Asya Voloshina's Antigona: Redukciia

75%
Meerzon Y.
Theatralia: Revue současného myšlení o divadelní kultuře (Theatralia: The revue of contemporary thought on theatre culture)
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2023
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vol. 26
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issue 1
29-54
EN
Written by Russian playwright Asya Voloshina, the 2013 Antigona : Redukciia is, as the author herself refers to it, 'a political satire with elements of poetry and reduction', which recasts Sophocles' title character, Antigone, from an existentialist tragic figure to a political rebel, whose actions of protest become inevitably and ironically performative in the highly mediatised culture of social media influencers and performative post-truth. A radical juxtaposition between the individual and the state, Voloshina's play exhibits deep internal connections with Bertolt Brecht's Die Antigone des Sophokles (1948), which serves as its contextual and analytical entry point. Like Brecht, I argue, Voloshina interprets the tragic conflict of Sophocles' Antigone as highly pragmatic. In her acknowledgement of Antigone's new reality – which simultaneously reminds of George Orwell's 1984 and Suzanne Collins' Hunger Games – Voloshina challenges the premise of the 20th century political tragedy. Her Antigone stands to combat the state-based machine of manipulation with her personal truth. She 'is motivated neither by religion nor by kinship'; for her Creon's law is 'simply a pretext to protest against her country turning into a totalitarian state' (SYSKA 2022: 4); and so eventually she is cancelled out from the history and from the myth. I conclude that Brecht's and Voloshina's plays connect the two centuries together, diagnose their respective dark times, and demonstrate that the cultures of populism produce corrupt moral standards, compromise personal dignity, and cultivate post-truth, all channeled through the role of an autocratic, if not tyrannic, state leader.
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Der Begriff πύλη in Mt 16,18 und die Tragödie Antigone von Sophokles

51%
Dzikiewicz D.
Łódzkie Studia Teologiczne
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2021
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vol. 30
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issue 1
37-48
PL
Niniejszy artykuł stanowi kontynuację studium podjętego w 2017 r. na łamach drugiego numeru czasopisma Colloquia Theologica Ottoniana (s. 57–67). Zaproponowana wówczas argumentacja, uzasadniająca odczytanie słowa πύλαι w Mt 16,18 jako „gardziele”, jest tu wzbogacona o kolejne dwie racje przemawiające za takim właśnie zrozumieniem analizowanego greckiego rzeczownika. Przytaczane dowody pochodzą z Antygony Sofoklesa i niejako utwierdzają w słuszności proponowanej interpretacji.
EN
This article follows a study undertaken 2017 in the journal Colloquia Theologica Ottoniana (pp. 57–67). The argumentation proposed at that time justifying the reading of the term πύλαι in Mt 16,18 as “throats” is here enriched with two other reasons for just such understanding of the analyzed Greek noun. The recited evidence comes from Sophocles’ Antigone and in some measure confirms the correctness of the proposed interpretation.
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What is conscience?

38%
Kowalik Ł., Kowalik Ł.
Przegląd Filozoficzny. Nowa Seria
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2019
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issue 1
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