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О переводе гоголевских тавтологий и плеоназмов

100%
Blizniuk-Biskup J.
Conversatoria Linguistica
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2018
|
issue 12
51-63
EN
The author analyses one of the most obvious stylistic devices employed by N. Gogol, i.e. tautologies and pleonasms found in “Petersburg Tales”. The issue is addressed of why having access to a vast variety of stylistic devices Gogol so often prefers tautology and pleonasm, and what are the perils of distortion of their basic semantic features, or their ommission in Polish translations. It is well-advised for Gogol’s translators to be mindful of the special variaty of exoticization characteristics of his prose.
2
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Некоторые загадки „Мёртвых душ "

100%
Biełousowa W.
Acta Neophilologica
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2007
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issue IX
109-115
EN
The allusion to Piotr Czaadajew is used as an interpretation of the artistic sense of the novel called Martwe dusze. A similar hermeneutic analysis in Gogol’s text enables one to reveal the hidden sense layers that are conversational in character.
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Spór o człowieka: Wissarion Bieliński i Mikołaj Gogol. O dwóch modelach literackiego kodowania rzeczywistości

87%
Abassy M.
Poznańskie Studia Slawistyczne
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2012
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issue 2
EN
The aim of this paper is to conduct a comparative analysis of two culture codes, semantic  and  asemantico-asyntactic,  as  tools  for  ordering  reality  and  discovering  the  meaning  of events. Belinsky and Gogol’s lives and their mutual relations are the subject of our research. The antinomy, and even irreconcilability of codes is observed in concepts of the human and the world. According to the semantic code which was used by Gogol, a person is a part and, at the same time, a reflection of God’s order, and  the world is dichotomic (sacral – sinful, meaningful – meaningless, spiritual – material); it is an area for the fight between good and evil. Belinski, in turn, following the asemantico-asyntactic code, put the human at the centre of the rational world. At the beginning of the 40’s, when Belinsky could still interpret Gogol’s  writings  within  the  frameworks  of  asyntactico-asemantic  culture  code,  he  regarded himself as similar to Gogol. The split occurred after the book Chosen pieces of a correspondence  with  friends  was  published.  The  tragedy  of  not  being understood, which  both  great Russian thinkers faced, was evidence for the existence of two separate sign and  meaning systems within one culture. It must be added that the systems developed against the background of state order, which was coded by the syntactic culture code. Further research needs to be conducted in this field. 
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“Journeys are Meaningful” (Travelling, Travellers, Literary Periods, Literary Journeys)

86%
Fried I.
Acta Universitatis Sapientiae, Philologica
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2015
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vol. 7
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issue 1
7-19
EN
If the changes of the “discourse networks” (Aufschreibesysteme) from 1800 to 1900 model the relations pertaining to the personality, to the cultural determinedness of technology and personality as well as to their interconnections (Kittler 1995), especially having in view the literary mise en scène, it applies all the more to travelling - setting out on a journey, heading towards a destination, pilgrimage and/or wandering as well as the relationship between transport technology and personality. The changes taking place in “transport” are partly of technological, partly (in close connection with the former) indicative of individual and collective claims. The diplomatic, religious, commercial and educational journeys essentially belong to the continuous processes of European centuries; however, the appearance of the railway starts a new era at least to the same extent as the car and the airplane in the twentieth century. The journeys becoming systematic and perhaps most tightly connected to pilgrimages from the Middle Ages on assured the “transfer” of ideas, attitudes and cultural materials in the widest sense; the journeys and personal encounters (of course, taking place, in part, through correspondence) of the more cultured layers mainly, are to be highly appreciated from the viewpoint of the history of mentalities and society.
5
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Wpływ duchowości Pustelni Optyńskiej na twórczość rosyjskich filozofów i pisarzy XIX w.

81%
Kuprjanowicz T.
ELPIS
|
2016
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vol. 18
57-64
PL
Monastery w Rosji w XIX–stym wieku miały bardzo duży wpływ na naród. Jednym z takich monasterów był właśnie wtedy Kozielski Monaster Wprowadzenia Matki Bożej do Świątyni zwany Pustelnią Optyńską. Był to taki ośrodek duchowy, do którego przybywali pielgrzymi nie tylko z prostego ludu. Częstymi gośćmi w monasterze byli rosyjscy filozofowie i pisarze. Duchowe pożywienie, jakie otrzymywali od mnichów wpływało na ich twórczość i życiowe dążenia. Starcy z Pustelni Optyńskiej stawali się dla nich duchowymi przewodnikami i moralnymi autorytetami, a nawet twórczą inspiracją. Twórcami rosyjskiej kultury tego okresu mającymi kontakt z Pustelnią Optyńską byli m.in. Iwan Kirejewski, Nikołaj Gogol, Fiodor Dostojewski i Konstantin Leontjew. Żywe kontakty ze starcami z Pustelni Optyńskiej otwierały w filozofach i pisarzach pokłady głębokiej duchowości, podtrzymujące ich siły do moralnego przeobrażenia nie tylko własnej osoby, ale i całego społeczeństwa.
EN
Monasteries in nineteenth century Russia had a major influence on the nation. One such example was the Monastery of the Entrance of the Mother of God into the Temple in Kozelsk, which is also known as the Optina Monastery. The pilgrims who travelled to this spiritual centre were not only common people. Russian philosophers and writers were also guests at the monastery on several occasions. The spiritual nourishment which they received from the monks influenced their creativity and life aspirations. The Elders of the Optina Monastery became for them spiritual guides and moral authorities, and even creative inspiration. The creators of Russian culture at that time, who were in contact with the Optina Monastery include, Ivan Kireyevsky, Nikolai Gogol, Fyodor Dostoevsky and Konstantin Leontyev. Personal contact with the Elders of the Optina Monastery contributed to the these philosophers’ deeply spiritual views, which sustained their strength for the moral transformation not only of their own person, but also of the whole of society.
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Function and Meaning of Double Forms in Gogol’s Stories The Old World Landowners, A Terrible Vengeance and The Nose

75%
Попович Т.
Poznańskie Studia Slawistyczne
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2017
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issue 13
PL
In this study, we are trying to connect the J. Tynjanov’s theory of the constructive principle of the genre with the M.M. Bahtin’s theory of genre memory, through the analysis of Gogol’s stories Old World Landowners materials A Terrible Vengeance and The Nose. This research is primarily focused on the meaning and the function of their double structure. Double structure principle reflects in levels of genre, in levels of the speech, in levels of chronotope, as well as in literary heroes motivation. Doubling reality and characters that are in the narrative world of Gogol is often transmitted using a mirror, a Double, a dream or a vision, showing, in fact, the inconvenience that every man feels when confronted not only with his „I”, but also when he attempts to explain himself through Others, see himself in someone else’s soul. A symbolic expression of this internal state occurs in a similar manner, using similar concepts and ideas, double structures which it is advisable to bind together the idea and its realization.
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Писательская исповедь Николая Гоголя как опыт «внутреннего строения» (в свете биографической концепции Ю.М. Лотмана)

72%
Łucewicz L.
Studia Rossica Gedanensia
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2015
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issue 2
196–205
RU
Автор статьи сосредоточивает свое внимание на принципах сознательного самосозидания русскими писателями собственной личности в жизни и в творчестве, составивших основу биографической концепции Юрия Лотмана, которая получила реализацию в ряде его теoретических работ и в двух писательских биографиях. Акцент в статье делается на идее 'внутреннего строения' как нравственном самосовершенствовании, выраженной Гоголем в "Авторской исповеди", и на развитии ее ученым в теории литературной биографии. В результате проведенного анализа автор статьи приходит к выводу, что для семиотической модели русской писательской исповеди чрезвычайно значимо наличие 'внутренней истории' как движения от 'бессознательности' (обольщение ложной целью) к 'сознательности' (обретение истины).
EN
The author of the article focuses on the principles of Russian writers’ conscious creation of their own personality in life and work; it is the basis of Yury Lotman’s biographical conception that was realized in a number of his theoretical works and in two biographies of the writer. In the article the emphasis is placed on the idea of inner composition as the moral self-improvement that Gogol represented in the "Author’s Confession"; and on its development by the scholars in the theory of literary biography. As a result of the conducted analysis, the author of the article comes to the conclusion that the presence of 'inner history' as an action 'from unconsciousness' (the delusion by the false aim) to 'consciousness' (the finding of the truth) is very important for the semiotic model of the Russian writer’s confession.
8
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НИКОЛАЙ ГОГОЛЬ И ЖАК КАЗОТ (ВИЙ И КРАСАВИЦА ПО ВОЛЕ СЛУЧАЯ)

72%
Schultz S.
Slavia Orientalis
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2018
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vol. LXVII
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issue 1
9

Vladimir Nabokov jako wykładowca literatury

61%
Grygiel M.
|
2016
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vol. 64
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issue 7: Słowianoznawstwo
137-147
PL
Vladimir Nabokov podjął pracę wykładowcy akademickiego po wyjeździe do Stanów Zjednoczonych, gdzie wykładał na Wellesley College i Uniwersytecie Cornella literaturę europejską i literaturę rosyjską. W swoich wykładach pisarz zaprezentował kategoryczne i kontrowersyjne opinie na temat literatury, podzielił ją na arcydzieła i utwory, jego zdaniem mierne, stworzył hierarchię literacką, wynikającą z osobistych autorskich przekonań i upodobań. W literaturze rosyjskiej zachwalał twórczość M. Gogola, L. Tołstoja i A. Czechowa, negatywnie ocenił dorobek F. Dostojewskiego i M. Gorkiego. Z literatury europejskiej wyróżnił wybrane dzieła M. Prousta, J. Joyce’a i G. Flauberta, w każdym wypadku wskazywał na wartości kluczowe dla swojego dorobku, metody znamienne dla całej swojej prozy. Wykłady Nabokova stanowią nierozerwalną część jego dokonań literackich, są wykładnią literackiej filozofii pisarza.
RU
Владимир Набоков стал преподавателем литературы после переезда в США, где читал лекции в колледже Уэлсли и Корнеллском университете по русской и зарубежной литературах. В своих лекциях писатель представил твердые и спорные суждения на литературу, разделяя ее на шедевры, и, по его мнению, посредственные произведения, сочинил литературную иерархию как результат собственных авторских взглядов и симпатий. В русской литературе восхищался творчеством Н. Гоголя, Л. Толстого и А. Чехова, отрицательно высказывался на тему достижений Ф. Достоевского и М. Горького. В зарубежной европейской литературе подчеркивал значение выбранных произведений М. Пруста, Д. Джойса и Г. Флобера, в каждом случае определяя ключевые ценности и значительные методы для своего прозаического творчества. Лекции Набокова составляют неотделимую часть его творческого наследия, являются интерпретацией литературной философии писателя.
EN
When he arrived to the United States Vladimir Nabokov took a job as the university lecturer at Wellesley College and Cornell University. He taught Russian and European literature. In his lectures he presented a categorical and controversial opinions on literature, he divided it into masterpieces and works. In his opinion he created a hierarchy of literary resulted from his personal beliefs and preferences. In Russian literature, he praised works of M. Gogol, L. Tolstoy and Chekhov. He negatively assessed the achievements of F. Dostoevsky and M. Gorky. In the European literature he singled selected works of Marcel Proust, Joyce J. and G. Flaubert. In any case he pointed to the key values for his Works and methods characteristic of all his prose. Nabokov's lectures are the integral part of his literary achievements and they are writer’s literary philosophy.
10
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Поздний Гоголь: все дороги ведут в Рим

51%
Димитров Л. И.
Studia Rossica Gedanensia
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2014
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issue 1
248-261
EN
The article investigates Gogol’s spiritual orientation in the late period of his life, determined by Eastern Orthodoxy on the one hand and Catholicism on the other. The subject to rethink is his friendship with Pushkin, the departure — «escape» to Rome as an alternative to Petersburg, and the fragment Rome, written in 1842, ending the Petersburg novels, which has its deep logic, but also creates an opportunity to place this very curious work in the whole "Petersburg" text of Russian literature of the nineteenth and twentieth centuries.
RU
В статье рассматривается вопрос о духовной ориентации позднего Гоголя, определенной православием, с одной стороны, и католицизмом – с другой. Подвергается переосмыслению его знакомство с Пушкиным, отъезд — «бегство» в Рим как альтернативу Петербурга, анализируется отрывок Рим, написанный в 1842 году, как завершение Петербургских повестей, в чем есть своя логика, а также как возможность вписать это очень любопытное произведение в целостный «петербургский» текст русской литературы ХІХ и ХХ веков.
PL
W artykule opisano kwestię orientacji duchowej późnego Mikołaja Gogola, wyznaczoną przez prawosławie i katolicyzm. Autor rozważa znajomość Gogola z Aleksandrem Puszkinem, wyjazd - "ucieczkę" do Rzymu jako alternatywę Petersburga, analizuje fragment "Rzym" powstały w 1842 w charakterze zakończenia " Opowiadań petersburskich", posiadających swoistą logikę.
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