Noble sylva undoubtedly constitutes a special type of writing in the 17th and 18th centuries and is referred to by the researchers as the noble archive of memory. It preserves the most important traces that build the historical, state, family, cultural and literary (etc.) identityfor the community. At the same time, noble sylva, acting as a model, is for the then nobility a special erudite source of good style, understood as stabilised, conventional, and therefore typical and readable for the recipients of occasional literature.
The question of Gregory’s of Tours awareness of the persuasive potential of his learning he demonstrates in his works is discussed. The Touronian bishop’s high evaluation of the erudition of other men is clearly shown and juxtaposed with his opinion concerning his linguistic competence. Gregory’s ability to embellish his style, being a sign of the literary training is demonstrated. His degree of acquaintance with the classical literature is assessed and his familiarity with Latin poetry is underlined. The literal meaning of his statements concerning classical literature as detrimental to a Christian soul is contrasted with the subtle and indirect play those statements engage his readers in; their implicit meaning is shown to contradict their direct significance. Various examples of Gregory’s efforts to display his erudition in the field of literature and his high degree of learning, including a fair number of erudite digressions are brought forth. Gregory’s unambiguous statement concerning the intention with which he inserted them into his text is evoked. Finally, the Touronian Bishop’s positive judgment about his audience’s capacity of properly evaluating the erudite content of his writing is demonstrated and corroborated with the external evidence provided by contemporary sources.
The article is an attempt to show different connections between modern science in 17th century and esthetics of Baroque. Culture progress had been connected with breaking the Renaissance rules of art – clarity and harmony, as well as with appearance of a new kind of art – varied, unclear and marvel. In both branches of knowledge erudition and necessity of getting to know as much as possible were the most important ideas; this became the background of particular Baroque occurrence: encyclopedism and erudition. The popular science literature genre known as scienta curiosa is strongly connected to those terms. The main subject of analysis is a treatise written by Wojciech Tylkowski, containing knowledge of mathematics, natural history and philosophy. Due to its form – which uses conceptual solutions, tricky, ridiculous questions and description of marvels, monsters and other curiosities – it is one of the most interesting examples of “practice esthetics” – using esthetics for popularization purposes.
“The subjective […] surrounds the objective” This statement by G. Lanson (Lanson 1919: 113) seems to fit in perfectly with the line of argument of the present analysis, while remaining a valid indication for the university literature teacher in contemporary neo-philological studies. It should be noted that students often start learning French when they enter university. What is the place of literature studies, then? The choice is not obvious for teachers faced with the reserve of non-readers of literature, on the one hand, and the demands of academic excellence, on the other. In a socio-cultural context aimed primarily at the currently recognised horizontal dimension of knowledge, the question arises as to whether and to what extent it is possible to adopt a scientific reading perspective, such as that sought by neo-philological studies. It seems that the search for the personal engagement among FLE students, leading them to discover the similar experiences to their own that the fictional world presents, can be seen as a firs step towards the appreciation of literary foreign language studies.
The article presents the profile of one of the forgotten and underestimated writers of Polish emigration after 1939 – Wojciech Gniatczyński. The intricate history of his life is the story of a man marked by the stigma of war and the traumatic experiences of a concentration camp, and an emigrant with unfulfilled ambitions, who disappeared into the shadows of his more combatived colleagues. Discussed briefly essay writing of Gniatczyński shows him unusual erudition and a writing workshop with great artistic, aesthetic and cognitive qualities. It gives the possibility of various interpretations and urges to multifaceted research, clearly indicating that Wojciech Gniatczyński is worth rediscover today.
Erudition can be one of objectives of school philosophical education. Philosophy teachers in secondary schools in Poland who in 2014 took part in a nationwide research on teaching philosophy in lower and upper secondary schools (data were collected from 88% of headmasters from all the schools in Poland where philosophy was taught and 79% of teachers from these schools), asked to assess the importance of several educational objectives within philosophical education (on the scale 0-5), gave a relatively low rating to erudition. Despite this fact teachers to some extent appreciate erudition as a goal of philosophical education, which corresponds with the answers of the headmasters. The interviews conducted with 15 teachers and 15 headmasters show that they appreciate erudition in a deeper meaning, which is not a purely “encyclopedic” knowledge, but refers to a well understood knowledge being a basis for personal development, skills development and a starting point for posing questions.
PL
Erudycja może być jednym z celów szkolnej edukacji filozoficznej. Nauczyciele filozofii, którzy w 2014 roku wzięli udział w ogólnopolskim badaniu nauczania filozofii w gimnazjach i szkołach ponadgimnazjalnych (w którym udało się zebrać dane od 88 proc. dyrektorów wszystkich szkół w Polsce, gdzie nauczano filozofii oraz 79 proc. nauczycieli z tych szkół), poproszeni o wskazanie, jak ważne są ich zdaniem poszczególne cele szkolnej edukacji filozoficznej (w skali 0–5), ocenili erudycję stosunkowo nisko. Mimo to przeanalizowane w artykule wyniki pokazują, że nauczyciele doceniają ją jako cel edukacji filozoficznej, co zbieżne jest z odpowiedziami dyrektorów. Z kolei wywiady pogłębione przeprowadzone z 15 nauczycielami i 15 dyrektorami pokazują, że zarówno jedni, jak i drudzy doceniają erudycję w głębszym sensie: taką, która nie jest wiedzą „encyklopedyczną”, lecz wiedzą dobrze zrozumianą, będącą podstawą dla rozwoju osobistego, rozwijania umiejętności oraz formułowania pytań.
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