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1

Apetyt na ciało. O archetypie kanibalizmu seksualnego w symbolizmie rosyjskim

100%
Malej I.
Slavica Wratislaviensia
|
2011
|
vol. 153
301-308
EN
In the literature of Russian symbolism (from F. Sologub, W. Briusow and K. Balmont through A. Biely and A. Blok) one can find numerous instances of interpreting sexual desires as a hearty appetite for the body. The sources of the sexual cannibalism are located, on the one hand, in the world subordinated to the laws of biology, and on the other hand, they are in the mythical, archaic cultural conscience of the epoch of the modernist ferment. In the works of Symbolists, the appetite for the body is connected with the experience of the duality of the bodily structure. A man accepts his sexuality only when it is a way of seizing and taming a foreign nature. However, in this peculiar rivalry of the two sexes, which are antagonistic to one another, the man is usually defeated: and is either eaten during the act of love by the female-praying mantis, or, letting the woman rape his body and identity, dies as consciousness. In such a man, humiliated and abused by the powers of Nature, there is the growing sense of defeat and revenge. It is then, when the roles are swapped; the man turns into the executioner and by means of the act of biting, consumes the female sex, at the same time committing rape in the vampire fashion. The man considers himself a fallen god, that is why he is so rebellious against his corporeality; it is unbearable for him to live with the knowledge that he has fallen from the heights of LOGOS into the dark chaos of sexual desires. The sexual cannibalism becoming an accomplished act, symbolizes the final victory of the spiritual EROS, incarnated into a man, which leads at the same time towards the renewal of his sexual self.
2

MANN AND RÓZEWICZ - A COMPARATIVE PARALLEL (Rozewicz i Mann - paralela komparatystyczna)

100%
Dabrowski M.
Przegląd Filozoficzno-Literacki
|
2009
|
vol. 8
|
issue 3(24)
43-54
EN
The article provides a comparative analysis of Thomas Mann's 'Death in Venice' and Tadeusz Rózewicz's story 'Death in Old Decorations'. The author argues that Rózewicz's story is a subtle and, in a way, 'negative' response to Mann's work, although it contains no direct allusions to it. A close reading of the text allows one to appreciate Rózewicz's subtle play with his great predecessor. The author's interpretative idea is based on the use of the Eros/Thanatos construction common for both texts, though differently functionalized in modernism and in postmodernism.
3

Божанска Уметност Телесног

75%
Damjanow S.
Slavica Wratislaviensia
|
2011
|
vol. 153
137-143
EN
The vision of the body as an art object and the subject of novels, was expressed by Marquis de Sade in the unique unity of Eros and Pornos, which had not been not known in literature until then (regardless of Marquis’ literary precursors). Almost simultaneously, the Serbian folklore erotography began to shape a grotesque, almost Rabelaisian vision of the body that on the other hand touched on some of de Sade’s premises (hyperbolization of sexuality, the body as a meeting place of pain and pleasure, etc). Finally, in the postmodern age — whose syncretism and eclecticism are most clearly expressed in the movie — Peter Greenaway in his masterpiece, The Pillow Book combines a concept conceived by de Sade, with a tradition of erotic folklore (characterized by geopoetics universalism) and experiences of body art and performance, promoting the idea of the Divine Art of Corporeality, which also writes and reads the body itself. Three artistic phenomena which represent the work deal with the way the cultural reading of the body crossed from the Enlightenment, through revival of the traditional paradigm (romanticism) to (post)modernism.
4

Erós a hodnoty

63%
Hauser M.
Filosofický časopis (Philosophical Journal)
|
2008
|
vol. 56
|
issue 1
65-75
EN
This article aims at the question how to identify with values after the postmodern criticism undermining the very roots of the relationship to them. The point is that postmodern thinking usually conceives a desire for values (including the constitutive European values, as truth, good, justice and so on) as a kind of a trap setting by a power discourse. The desire we can interpret as Platonic Eros becomes an instrument of an enchainment. The question, however, is how to account for a lacking being an impulse to the desire. An Deleuzian conception of the lacking from Anti-Oidipus is outlined to be exposed the lacking as a secondary effect of an 'order of representation'. The alternative account for the lacking is possible to find as we address to Lacan and Zizek. The lacking and the desire are bound up with the symbolic order which requires an act repression, as 'meconnaissance' or 'symbolic castration' but at the same time produces a new kind of desire. The values belongs to the symbolic order working due to a phantasmic supplement making up a constitutive exception. The symbolical order appears as Law generating its transgression. This is an obstacle to the full identification with the symbolical order and values as well. According to Zizek's account, Christianity provides us with a manner how to suspend the obstacle. It's a love (agape) subverting the vicious circle of Law. Thus, Eros is found on Agape.
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