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1

Pitagoras i kultura grecka

100%

Korczak A.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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issue 2(4)

259-265

EN

The author presents the views of Pythagoras in contrast to the views of other ancient Greek philosophers or the Pythagoreans.

2

Nationalism, Cyberspace and Convergence Culture

88%

Majewski P.

Colloquia Humanistica

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2012

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issue 1

EN

Nationalism, Cyberspace and Convergence CultureThe article analyses the discourse of the Greek-Macedonian dispute as it unfolded in the Internet, including especially the social networking website YouTube. The discourse is based on a mythologized concept of history, in which the national community is perceived as an eternal chain of generations, while the national identity is a stable, static and “natural” foundation of narrations.Nacjonalizm, cyberprzestrzeń i konwergencja kulturowaW swoim artykule analizuję dyskurs odnoszący się do sporu grecko-macedońskiego toczącego się w przestrzeni Internetu, w tym zwłaszcza na portalu społecznościowym YouTube. Dyskurs ten opiera się na zmitologizowanej wizji historii, gdzie wspólnota narodowa postrzegana jest jako odwieczny łańcuch pokoleń, a tożsamość narodowa jest stałym – nie podlegającym zmianom – i „naturalnym” fundamentem nacji.

3

Patrick Leigh Fermor’s “Hellen-Romaic Dilemma”

88%

Kordos P.

Colloquia Humanistica

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2012

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issue 1

EN

Patrick Leigh Fermor’s “Hellen-Romaic Dilemma”The article discusses one of the guises of the dichotomy between Hellene and Romios, a trope popular among researchers of modern Greek identity. It discusses the provenance and usage of both notions, drawing on the material presented by the English traveller and writer Patrick Leigh Fermor in his monograph Roumeli Travels in Northern Greece (1966). Fermor identified 64 opposing pairs of concepts and situations, and demonstrated the characteristics of Hellene and Romios in relation to each pair. This comparison produces the images of the logical, westernised Hellene, who reveres the accomplishments of ancient Greeks, and the spontaneous, oriental, somewhat backwards Romios, who longs for Byzantium. Although the picture Fermor paints is exaggerated (and slightly whimsical), it nevertheless helps to understand that the image of Hellene, and not that of Romios, is one in which modern Greeks believe and for which they strive.Patricka Leigh Fermora rozterki helleńsko-romejskieAutor omawia jedno z ujęć dychotomii między Hellenem a Romiosem, popularnej w badaniach nad nowogrecką tożsamością. Ukazuje proweniencję i sposób użycia obu pojęć, posługując się materiałem zaprezentowanym przez angielskiego pisarza i podróżnika, Patricka Leigh Fermora, w jego monografii Roumeli Travels in Northern Greece (wyd. 1966). Fermor wyróżnił 64 pary koncepcji i sytuacji, pokazując jak w obrębie każdej z nich funkcjonuje Hellen oraz Romios. Z porównania wyłania się obraz logicznego, zwesternizowanego Hellena, zapatrzonego w dokonania starożytnych Greków oraz spontanicznego, orientalnego, nieco zacofanego Romiosa, który tęskni za Bizancjum. Choć obraz naszkicowany przez Fermora jest przejaskrawiony (oraz nieco żartobliwy), to jednak pomaga zrozumieć, że to obraz Hellena, a nie Romiosa, jest tym, w który wierzą i do którego dążą współcześni Grecy.

4

Byzantinism and Rationality: Julien Benda and Constantine Tsatsos

88%

Arabatzis G.

Peitho. Examina Antiqua

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2017

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vol. 8

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issue 1

423-446

EN

This article examines the concept of Byzantinism that Julien Benda employed in his book La France Byzantine. In the fin-de-siècle European sensibility, Byzantinism was transferred from political to literary level, but Benda created an epistemological break when he asserted in his book that Byzantinism is literature in its normal function. Furthermore, of Byzantinist character is especially the modern literature (e.g. Valéry or Mallarmé). Thus, labeling modern literati as Byzantinist writers served as a critical tool for Benda, who condemned the degradation of modern intellectuals into clerks. This transformation of literary normality affected also pure thought as is manifested in the ambiguous manner of expressing their ideas by modern thinkers (this being a mixture of idealism and apocryphal thinking, which renders ideas rather abstractions than instruments of rationality). An example of such a Byzantinist use can be found in the manner Emmanuel Levinas exploited Husserl’s phenomenology. Finally, Benda engaged in a discussion with Paulhan’s view that literary philosophy is a form of critical terror. The position of Benda is that of a rationalist, whereas Paulhan is a thinker who focuses on the use of language. For Constantine Tsatsos (1899–1987), on the other hand, a Greek philosopher and author of a philosophical novel entitled Dialogues in a Monastery (1974), the Byzantine moment is a part of great continuity of Greek culture, which is characterized by various structures in its period of long duration. One of these is the synthesis of Hellenism and Christianity that can be seen in Byzantium, where the transposition of the philosophical (Platonic) Eros to the mystical one plays a major role. This development is of paramount importance not only for the whole European culture but also for all questions of beauty and morality. The present paper concludes with a brief discussion of Richard Rorty’s account of pragmatic reason, which makes it possible to show how contemporary philosophy can be placed in the context of the debate about Byzantinism.

FR

This article examines the concept of Byzantinism that Julien Benda employed in his book La France Byzantine. In the fin-de-siècle European sensibility, Byzantinism was transferred from political to literary level, but Benda created an epistemological break when he asserted in his book that Byzantinism is literature in its normal function. Furthermore, of Byzantinist character is especially the modern literature (e.g. Valéry or Mallarmé). Thus, labeling modern literati as Byzantinist writers served as a critical tool for Benda, who condemned the degradation of modern intellectuals into clerks. This transformation of literary normality affected also pure thought as is manifested in the ambiguous manner of expressing their ideas by modern thinkers (this being a mixture of idealism and apocryphal thinking, which renders ideas rather abstractions than instruments of rationality). An example of such a Byzantinist use can be found in the manner Emmanuel Levinas exploited Husserl’s phenomenology. Finally, Benda engaged in a discussion with Paulhan’s view that literary philosophy is a form of critical terror. The position of Benda is that of a rationalist, whereas Paulhan is a thinker who focuses on the use of language. For Constantine Tsatsos (1899–1987), on the other hand, a Greek philosopher and author of a philosophical novel entitled Dialogues in a Monastery (1974), the Byzantine moment is a part of great continuity of Greek culture, which is characterized by various structures in its period of long duration. One of these is the synthesis of Hellenism and Christianity that can be seen in Byzantium, where the transposition of the philosophical (Platonic) Eros to the mystical one plays a major role. This development is of paramount importance not only for the whole European culture but also for all questions of beauty and morality. The present paper concludes with a brief discussion of Richard Rorty’s account of pragmatic reason, which makes it possible to show how contemporary philosophy can be placed in the context of the debate about Byzantinism.

5

Spotkanie starożytnego chrześcijaństwa z filozofią grecką (w czasach Justyna Męczennika i Klemensa Aleksandryjskiego)

63%

Pawłowski K.

Collectanea Theologica

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2016

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vol. 86

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issue 2

69-84

EN

For followers of religions which take solid cultural form of coherent doctrinalsystems, the fact that other comparable religious systems exist may posea difficult theoretical and existential problem that needs to be addressed ata number of levels, including the one of human existential experience. This isthe problem that was faced by the original followers of the Christian religionin relation to the Greek spiritual culture, and ancient Greek philosophy inparticular, at the time when it boldly explored spiritual areas closely connectedto Christianity. The problem became particularly significant in the secondcentury CE. It was tackled by early Christian thinkers that were educated inGreek philosophy themselves and used its ideas to solve the above-mentionedproblem.

6

Metaforyka śmierci i archetyp niezniszczalnego życia

63%

Czerwińska J.

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2014

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vol. 62

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issue 3: Filologia Klasyczna

005-027

PL

Deliberations concerning the Greek metaphor of death and the archetype of indestructible life functioning in the Greek literature are the subject of the article. Their close correlation is most completely expressed by the graus methyse—anus ebria topos. For a proper understanding of the wealth of its meanings and symbols the cultural context is shown, in which the topos was created. In the article the phenomenon of the old age in Greek literature is analyzed in two basic aspects. The first one is perceiving the old age as contrasted with the worship of beauty and youth worked out by the antiquity; and the other one is showing it in the context of death, especially as compared with the symbolic image of Hades. The latter is accompanied by visions of overcoming the death that function in the Greek culture and are recorded in literature. One of them is presented in the symbolic image of graus methysē—anus ebria that is connected with the state of intoxication with wine and its benevolent giver, Dionysus.

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2 Colloquia Humanistica

1 Collectanea Theologica

1 Peitho. Examina Antiqua

1 Prosopon. Europejskie Studia Społeczno-Humanistyczne

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1 2017

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1 Arabatzis G.

1 Czerwińska J.

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1 Majewski P.

1 Pawłowski K.

Pitagoras i kultura grecka

Nationalism, Cyberspace and Convergence Culture

Patrick Leigh Fermor’s “Hellen-Romaic Dilemma”

Byzantinism and Rationality: Julien Benda and Constantine Tsatsos

Spotkanie starożytnego chrześcijaństwa z filozofią grecką (w czasach Justyna Męczennika i Klemensa Aleksandryjskiego)

Metaforyka śmierci i archetyp niezniszczalnego życia