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1

THE UNCANNY STRANGENESS IN THE SELECTED SHORT STORIES OF HEIMITO VON DODERER (Unheimliche Fremdheit in ausgewahlten Erzahlungen Heimito von Doderers)

100%
Swiderska M.
Kwartalnik Neofilologiczny
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2010
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vol. 57
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issue 4
387-392
EN
Heimito von Doderer (1896-1966) is known best as the author of voluminous realistic novels - Die Strudlhofstiege oder Melzer und die Tiefe der Jahre, 1951 (The Strudelhof Steps); and Die Damonen. Nach der Chronik des Sektionsrates Geyrenhoff, 1956 (The Demons), in which he described the Austrian society of the first half of the 20th century. However, all of Doderer's works - both his novels and short stories - also contain some elements of 'the uncanny' (Ger. das Unheimliche). The article attempts to explore the various aspects of this trait, manifested in some of the writer's short stories, as part of the phenomenon of 'strangeness' (Ger. das Fremde), as defined by Paul Ricoeur. The analysed stories will include Die Dogge Wanda (The Mastiff Named Wanda, 1932), Begegnung im Morgengrauen (Encounter in the First Light of Dawn; 1933), Der Oger (The Ogre; 1958) and Trethofen (1961).
2
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Hermeneutyczne wyznaczniki ujmowania historii filozofii

100%
Bembennek K.
Filo-Sofija
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2012
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vol. 12
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issue 2(17)
183-193
EN
The aim of the article is to discuss Hans-Georg Gadamer’s and Paul Ricoeur’s hermeneutic way of understanding the history of philosophy. I assume that hermeneutic reference to philosophical past appears as a unique dialogue with tradition, whereas their way of understanding the history of philosophy might be defined as “hermeneutic interpretation of tradition.” In order to show what its indicators are, I characterize the conception of hermeneutic experience (H.-G. Gadamer) as well as the issue of the interpretation process (P. Ricoeur). Those thinkers are convinced that understanding of the history of philosophy involves the recognition of our own historicity.
3
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'BEING-IN-LANGUAGE' AS A MODE OF HUMANS EXPERIENCE LINGUISTIC FOUNDATIONS OF PAUL RICOEUR'S HERMENEUTICS

100%
Wolicka E.
Colloquia Litteraria
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2018
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issue 3
9-19
4

TO RESIDE IN A NOVEL (Zamieszkac w opowiesci - Paula Ricoeura próba zadomowienia w mowie)

100%
Wolicka-Wolszleger E.
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2010
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vol. 64
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issue 2-3(289-290)
35-40
EN
The characteristic features of the later works by Paul Ricoeur (I have in mind his trilogy Time and Narrative and the anthropological summa Oneself as Another) include a 'linguistic turn' - concentration on the philosophical problems of language. The heart of the matter, however, concerns speech and a semiotic system isolated from the context and functioning according to conventionally established rules. Ricoeur considered both the vernacular and linguistic creations within the cultural circuit in the categories of a 'discursive instance' (a term introduced by Émile Benveniste), and as a consequence - within an existential and onto-anthropological perspective as the modus of the human condition: the hermeneutic envisages 'being-in-language' as an inseparable feature of 'being-in-the-world'. 'Discursive instances', i. e. acts of interpersonal dialogue and communication as well as the creation and reading of narrative works in the form of biographies or autobiographies, historiography and literature, poetry and art (mutatis mutandis including normative resolutions, political institutions, social organisations, etc.) are not reduced to the sphere of 'objective facts': the products of cultural creativity and the tools of social communication. From the hermeneutic point of view they are predominantly intermediaries of the self-understanding and self-confirmation of the human subject - his 'self-confirmation in being'. Narrative works in particular - novels - become the determinants of dynamic identity, 'being-oneself' (soi-meme) amidst the variable turns, tenuous connections and chaotic variability of life and history following their courses. The human 'I' emerges in the course of reading and interpreting linguistic products as a 'project' of the different possibilities of 'being-oneself' in a confrontation with 'the other' (un autre): we understand each other only by following a roundabout road amidst the signs of mankind rendered indelible in works of culture. Culture conceived as a human 'world of life' (Lebenswelt) can be, however, both an offer of individual self-realisation and a 'source of suffering' and personal alienation. Can one find oneself at home in this 'world' by 'changing it into speech' which according to Heidegger is the dwelling and refuge of the essence of man? This is the hope placed by Ricoeur in an erudite and extremely extensive hermeneutic 'dialogue' with traditional philosophy, claiming that an interpretation is the response to the fundamental alienation established by the objectivisation of man in the works of the discourse, comparable with the objectivisation that is the outcome of his work and art.
5

The substitute testimony

75%
Bugajewski M.
Sensus Historiae. Studia interdyscyplinarne
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2011
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issue 1(2)
35-42
EN
In this article I argue that what could contribute to creating trust today are historiographic forms of narrations that resemble testimonies made by witnesses of the past, which I have defined as the “substitute testimony”. The focal point of my considerations is, firstly, the difference between a substitute testimony and a testimony given by a witness of the epoch, and secondly, its attitude to philosophical criticism that analyses the issue of giving a testimony. My propositions are based on the theory of testimony by Ricoeur. According to it, a testimony is a narration created through communicating everyday reality. Building a substitute testimony means formulating suppositions with respect to the possibility of experiencing past events by their participants as well as historian’s creation of a personal, subjective involvement in the difficult historical issues.
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