Search results

1

Badiou, Eagleton, Žižek – chrześcijaństwo jako rewolucja

100%

Barszczewski J.

Nowa Krytyka

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2013

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issue 30/31

275-288

EN

This text show the analysis of Christian thought by Marxist philosophers: Alain Badiou, Slavoj Žižek and Terry Eagleton who discover subversive message in Christianity. They reject the official interpretation of Christianity represented by churches and argue that Christian thought has emancipatory message, which serves to creative critique of capitalism and postmodernism. At the same time, they denounce other religions that distract attention from problems caused by capitalism and serve as justification for capitalist social order. The criticism is also directed at the legacy of the Enlightenment, whose critical message has been squandered. Atheism and rationalism, values formerly regarded as progressive, now turn out to justify conservatism.

2

Postsekularyzm jako sposób reanimacji lektury postkolonialnej? O granicach i paradoksach secular criticism

100%

Mitek-Dziemba A.

ER(R)GO: Teoria – Literatura – Kultura

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2018

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issue 37

EN

Alina Mitek-Dziemba Faculty of PhilologyUniversity of Silesia in KatowicePoland Postsecularism as a Way of Reanimating Postcolonial Reading Practices. On the Limits and Paradoxes of Secular Criticism Abstract: Even though it is difficult to imagine a phenomenon more closely intertwined with the processes of colonization and decolonization than secularism, there are scant references to it in the postcolonial writing and accompanying critical theory. The critics’ reticence seems hardly justifiable considering the fact that secularization processes have been in the centre of the hottest political and ideological debate for more than a decade now, while their critical 170 examination and evaluation appears inevitable due to the ongoing process of undermining the historical view of the religious vs secular divide by alternative ways of ordering the public space in non-Western societies, especially as the latter have also become, on the immigrants’ arrival and vocal presence, a powerful factor in the political game played out within Western countries. As the violent course of events after 9/11 has prompted most of the postcolonial critics to perceive Western democracy and secularism in the black-and-white mode by inscribing it in the Eurocentric and colonial framework, the secular-religious opposition has become one of the postcolonial studies’ fundamental dichotomies that it seeks to transgress and overcome, even though the attempt may well be in vain. Consequently, the term “postsecular,” despite all the subtlety with which it was introduced into the fields of philosophy, theology, sociology and literature, has come to indicate a posture of critical aversion to the secularist order as quintessential for the Western modernity and Enlightenment project and opting for the radical division between the public reason and the need for faith. The aim of the article is thus to examine the meanings ascribed to the terms such as “postsecularism” and “postsecular spirituality” in postcolonial theory, as well as to evaluate the attempts at their application to the field of literary studies. Keywords: postcolonialism, postsecularism

PL

For an abstract in English, scroll downAlina Mitek-DziembaWydział FilologicznyUniwersytet Śląski w KatowicachPostsekularyzm jako sposób reanimacji lektury postkolonialnej? O granicach i paradoksach secular criticismAbstrakt: Mimo iż trudno wyobrazić sobie zjawisko, które byłoby mocniej splecione z procesami kolonizacji i dekolonizacji niż sekularyzm, liczba odniesień do niego w postkolonialnym pisarstwie i wypracowanej przezeń teorii krytycznej jest raczej szczupła. Ta krytyczna małomówność wydaje się być trudna do uzasadnienia, jeśli zważy się na fakt, że procesy sekularyzacyjne od ponad dekady sytuują się w ogniu najgorętszych polityczno-ideologicznych debat, zaś ich krytyczny ogląd i przewartościowanie jawią się jako nieuchronne w obliczu zakwestionowania historycznego paradygmatu rozdziału religii i tego, co świeckie przez alternatywne sposoby porządkowania przestrzeni publicznej w niezachodnich społeczeństwach, zwłaszcza gdy te ostatnie stają się, wraz z obecnością imigrantów, istotnym czynnikiem kulturowej gry także w krajach Zachodu. Wraz z gwałtownym rozwojem wydarzeń po 9/11, który większości postkolonialnych krytyków narzucił czarno-białą optykę wpisywania demokracji i sekularyzmu w eurocentryczne (a więc kolonialne) ramy, opozycja sekularne-religijne stała się jedną z fundujących postcolonial studies dychotomii, które usiłują one przekroczyć, zdając sobie sprawę z niemożności tego przedsięwzięcia. Określenie „postsekularny” natomiast, mimo wszystkich subtelności, jakie towarzyszyły wprowadzaniu tego terminu w obszarze filozofii, teologii, socjologii i literatury, dla wielu rzeczników postkolonializmu zaczęło po prostu sygnalizować postawę krytycznej niechęci wobec sekularystycznego porządku, uznanego za kwintesencję zachodniej nowoczesności i programu Oświecenia, a opowiadającego się za dokonaniem gwałtownego cięcia pomiędzy publicznym rozumem i potrzebą wiary. Celem artykułu jest zatem zbadanie znaczeń przypisywanych postsekularyzmowi i duchowości postsekularnej w myśli postkolonialnej, oraz ocena prób literaturoznawczego zastosowania tych kategorii.Słowa kluczowe: postsekularyzm, postkolonializm Postsecularism as a Way of Reanimating Postcolonial Reading Practices. On the Limits and Paradoxes of Secular Criticism Abstract: Even though it is difficult to imagine a phenomenon more closely intertwined with the processes of colonization and decolonization than secularism, there are scant references to it in the postcolonial writing and accompanying critical theory. The critics’ reticence seems hardly justifiable considering the fact that secularization processes have been in the centre of the hottest political and ideological debate for more than a decade now, while their critical examination and evaluation appears inevitable due to the ongoing process of undermining the historical view of the religious – secular divide by alternative ways of ordering the public space in non-Western societies, especially as the latter have also become, on the immigrants’ arrival and vocal presence, a powerful factor in the political game played out within Western countries. As the violent course of events after 9/11 has prompted most of the postcolonial critics to perceive Western democracy and secularism in the black-and-white mode by inscribing it in the Eurocentric and colonial framework, the secular-religious opposition has become one of the postcolonial studies’ fundamental dichotomies that it seeks to transgress and overcome, even though the attempt may well be in vain. Consequently, the term “postsecular,” despite all the subtlety with which it was introduced into the fields of philosophy, theology, sociology and literature, has come to indicate a posture of critical aversion to the secularist order as quintessential of the Western modernity and Enlightenment project and opting for the radical division between the public reason and the need for faith. The aim of the article is thus to examine the meanings ascribed to the terms such as “postsecularism” and “postsecular spirituality” in postcolonial theory, as well as to evaluate the attempts at their application to the field of literary studies.Keywords: postsecularism, postcolonialism

3

Norwid postsekularny? Tezy i próby

100%

Kuziak M.

Pamiętnik Literacki

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2021

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vol. 112

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issue 3

5-29

PL

Artykuł wskazuje na możliwość odczytania twórczości Cypriana Norwida – umocowanej w chrześcijaństwie zarówno w wymiarze poetyki i estetyki, jak i w wymiarze światopoglądu – w perspektywie postsekularnej. Perspektywa ta jest rozumiana w duchu myśli Charlesa Taylora, przyjmującego wizję nowoczesności nie tyle jako postępującej sekularyzacji, ile jako współistnienia tendencji sekularyzacyjnych z religijnymi. Religia, będąca w tym ujęciu jedną ze światopoglądowych możliwości, jest wypierana ze sfery publicznej i zmuszana do podejmowania dialogu z nowoczesnością. Postawa Norwida mieści się w horyzoncie takiego dialogu – krytyki nowoczesności, reinterpretacji kształtującej się świeckości, próby jej moralnego przepracowania, a zarazem otwarcia na wyzwania współczesności, dążenia do reintegracji porządku religii i cywilizacji.

EN

The paper points at the possibilities of Norwid’s output reading—the output being rooted in Christianty, both in the dimension of poetics, aesthetics, and that of worldview—in a postsecular perspective. This perspective is devised in the spirit of Charles Taylor’s thought that adopts the vision of modernity not only as progressing secularisation, but also as coexistence of secular and religious tendencies. Religion, in this view seen as one of worldview possibilities, is squeezed from the public sphere and made to commence a dialogue with modernity. Norwid’s stance suits the horizon of such a dialogue: modernity criticism, reinterpretation of developing secularness, modes of its moral working, and simultaneously opening to the challenges of modernity, as well as drive for reintegration of the order of religion and civilisation.

4

Główne nurty w badaniach nad filmem i religią

100%

Domalewski A.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2021

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vol. 30

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issue 39

5-25

EN

The article is a meta-study and provides an original typology of research on film and religion, based on Polish and English academic sources. The author proposes to divide this field of research into four main domains, which he names successively: substantial-theological, anthropological-mythological, socio-cultural and post-secular. The following descriptive criteria were used to introduce this division: the relationship between religion and culture adopted (usually implicitly) in a given direction of research, the concept of both human and religion emerging from them, and the established subject and scope of research, as well as the basic set of tools used within them. The proposed systematic is intended to help capture the significant differences between the main types of research on film and religion, both in terms of research assumptions, methods of analysis, and set goals.

5

Niewinny kaznodzieja na gruzach Jeruzalem [rec. Piotr Bogalecki: Szczęśliwe winy teolingwizmu. Polska poezja po roku 1968 w perspektywie postsekularnej. Kraków: Wydawnictwo Universitas, 2016, ss. 424.]

89%

Skurtys J.

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2017

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vol. 9

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issue 1

261-282

EN

The author reviews Piotr Bogalecki’s book which attempts to reinterpret Polish poetry after 1968 in the light of the postsecular turn. He discusses Bogalecki’s work within the broad philosophical context in order to place Bogalecki’s ideas among other quasi-religious and crypto-theological projects – especially those of Agata Bielik-Robson. The author underlines novelty of Bogalecki’s interpretations, his erudition and fundamental faithfulness toward literature and poetry which leads to depoliticization of postsecular thought making it innocuous mean of intervention.

6

Interpretacje nowego dramatu polskiego. Przypadek „Pętli” Ewy Madeyskiej

88%

Sobiecka A.

Białostockie Studia Literaturoznawcze

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2018

|

issue 12

151-167

EN

The matter under consideration is the shaping and the creation of the dramatic structure in Ewa Madeyska’s Pętla [Loop], a play by the ﬁnalist of the Gdyńska Nagroda Dramaturgiczna (Gdynia Drama Prize – 2013 edition). The play’s nature is determined by the unique placement inbetween,somewhere along the sacrum-profane continuum.Furthermore, the drama in questionis an interestingexample of a dramaturgical parabole referring to the biblical symbolism of the road and the stone. These considerations draw from Mircea Eliade’s remarks contained in the work Sacrum and the profane.The essence of the religious sphere (Le Sacr´e et le Profane), as well as the essay on the Hermetic hermeneutics. About the weakness of God and the theology of the event (Spectral Hermeneutics) by John D. Caputo.

7

Rzymski racjonalizm. Teoria piśmienności przeciwko teorii sekularyzacji

88%

Grad P.

Przegląd Humanistyczny

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2017

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vol. 61(2 (457))

125-134

PL

My article undermines one of the secularization theory theses and a post-secular paradigm based on it by means of the literacy theory. The studies on literacy and orality allow us to question the thesis that secularization and rationalization of religion consists in the transition from gesture and ritual based communication to verbal communication. Contrary to this theory of Jürgen Habermas, I claim that lingualisation and codification of the sacred by the medium of writing is a standard way of the historical development of religion, which seeks to preserve its integrity under the pressure of a historical change, including the secularization pressure The threat of emergence of contradictory interpretations, competing with each other, is a direct cause of the canonization of religion, and thus its “rationalization” – this phenomenon is described in the second paragraph. We can illustrate them well on the example of Catholic Counter-Reformation, which I do in the third paragraph. As a result of these considerations, the picture of the literate religion emerges which presents it as a legal system regulating forms of life rather than as a collection of symbols expressing pre-rational beliefs. Such an approach requires verification of the assumptions of the post-secular project, which I do in the last paragraph.

8

Prawosławie - "chrześcijaństwo peryferyjne"? O teologicznych uwikłaniach teorii antropologicznej i stronniczości perspektyw poznawczych antropologii chrześcijaństwa

88%

Lubańska M., Ładykowska A.

Lud

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2013

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vol. 97

195-220

EN

The article focuses on underrepresentation of Orthodox Christianity in anthropological research, as well as on shortcomings of anthropological theory. Currently, anthropology is lacking analytical and theoretical tools for researching Orthodoxy as a religious doctrine in relation to its various practices of social life. The anthropology of Christianity, a relatively new subfield of anthropology of religion, develops theories based chiefly on research conducted in the Catholic and (neo)Protestant societies. In so doing, it neglects the Orthodox perspective. Anthropology, the product of a “unique Western historicity” – in Asad’s words – has been insufficiently reflexive concerning its own origins in Western social thought and (Western) Christian theology, which still presents methodological and theoretical obstacle in researching Eastern Christianity. The latter has been a periphery of anthropological interests, both as a research site and as a point from which anthropological definitions are formulated. The article seeks to deconstruct certain anthropological assumptions and premises leading to the current state of affairs, and to systematise the state-of-the-art of anthropology of Christianity and the anthropology of Orthodox Christianity.

9

Between Rejection of Religion and World-Saving: Itineraries of Sociology and Postsecular Social Theory

88%

Hałas E.

Polish Sociological Review

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2014

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vol. 186

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issue 2

167-178

EN

Encroachments of contemporary social theory on the field of theology are the focal point of this essay. In postmodernity, theology facilitates connections with social theory. In the domain of theology, sociocultural problems are being presented as theological issues. Secularized variants of world theology meet with theologizing postsecular social theory above and beyond sociology. This is facilitated by the constant discourse of ambiguity. In this discourse, “the theological” is a vehicle of indeterminate meanings. Praxis’ oriented discourse uses the term “social theory” with its modernist connotative envelope of science and rationality, but with no obligation whatsoever to maintain objectivity of cognition. Sociology doesn’t interfere with theological discourse, but may analyze it, leaving the otherworldly outside its perspective on sociocultural phenomena. The sociotheological discourse of ambiguity, however, opposes both religion and the rationality of science.

10

Wobec cywilizacji hipotetycznej. Spaemann, (po)nowoczesność, postsekularyzm

88%

Szkaradnik K.

|

2015

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vol. 29

|

issue 2

80-101

EN

Robert Spaemann is one of the leading contemporary philosophers whose thought is focused on Christian ethics. Despite his bonds with the Catholic Church he does not use philosophy to “prove” a doctrine but proposes individual ideas avoiding reductions. His reflections on people’s naturalness and historicity, teleology, paradoxicality of science do not lead to simple solutions but are the consequence of participation in the society of contingency. The authoress of this sketch considers if Spaemann’s thought could be inspiring for non-Catholics, as well as ponders over its connections with postsecularism, working out the modernity in respect of religiosity. This article shows what appears from his interpretations to the critical members of (post)modern society and where today is a place for heading for “the immortal rumor”. The authoress explains how Spaemann argues for the potential of anthropomorphic view and human ability to go beyond himself – which does not lead into nothingness.

11

Postsekularismus po česku? Ne/religiozita současné české společnosti mezi Východem a Západem

75%

Nešpor Z. R.

Střed. Časopis pro mezioborová studia Střední Evropy 19. a 20. století. / Centre. Journal for Interdisciplinary Studies of Central Europe in the 19th and 20th Centuries.

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2018

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vol. 10

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issue 1

101-118

EN

The article contributes to critical analyses of contemporary European religion and (rather loose) conceptualisations of post-secularism. Return of religion into the public space, which may be called post-secularism, is visible and growing even in predominantly out churched Czech Republic. However, the very concept of post-secularism is too broad to be used as an analytical category. The author thus tries to operationalise it using functional differentiation between (social types of) churches and Davie’s idea of vicarious religion.Using empirical studies on religion, the author outlines the varying public roles of religion and religiosity in contemporary Western and post-Communist European countries, and emphasizes the middle position of the Czech Republic.However, the anomalous position will hardly persist forever. The author is convinced that Czech churches and especially their leaders are currently facing a choice between the Western and Eastern models of public religious life and church-state relations.

12

Romantyzm i narodziny myśli postsekularnej

75%

Warchala M.

Logos i Ethos

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2014

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issue 1(36)

73–85

EN

The purpose of the paper is to use the concept of postsecularism to interpret some selected themes of the British and German Romanticism. Postsecularism is here understood in the sense given to this term by Jürgen Habermas, as a thought which: 1) takes Western secularization to be largely an accomplished fact, but at the same time: 2) claims that religion is an important source of meanings suitable for the secularized public sphere of (post)modern societies. The main contention of the paper is that one can find the roots of the postsecular thought thus understood in the period of Romanticism, in the works of such authors as William Wordswort, William Blake or Novalis. The Romantics assume that the main Christian intuitions, symbols or themes may be “saved”, but only within a highly idiosyncratic and heterodox conceptual framework.

13

Pouvoir politique et théologie faible chez certains auteurs religieux et laïcs du XIXe siècle

75%

Szymański T., Szymański T.

Kwartalnik Neofilologiczny

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2020

|

issue 2

14

Ojciec po śmierci ojca – (post)lacanowski ateizm w spojrzeniu z Odradka

75%

Tacik P.

Śląskie Studia Polonistyczne

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2015

|

issue 2(7)

25-44

EN

The paper calls into question the status of (post)Lacanian atheism as can be inferred from writings of Lacan himself (mainly seminaries XI, XVIII, XX and XXIII) and Slavoj Žižek. Such atheism is based on the inexistence of “the Other of the Other”, which, however, cannot be merely stated, but must take the form of an injunction. In this postlacanian logic, true atheists are not those who deny the existence of God – even in its symbolic functions – but those who – actively relying on the absence of “the Other of the Other” – are able to carry out fundamental shifts within the symbolic structure of the Other. Yet, this atheism, which might be viewed as one of the strongest forms of denying the divine, is based itself on the monotheistic grid. Drawing upon some remarks from the late writings of Freud, the paper aims to reveal the inner, self-referential logic of the Father, whose position is preserved and strengthened after the actual death of the Father. Postlacanian atheism might be conceived of as the latest form of fatherly self-grounding, in which divine position perpetuates itself under the cover of injunctions to radical atheism. Finally, the paper propounds an interpretation of Kafka’s short story The Cares of a Family Man (Die Sorge des Hausvaters), in which the enigmatic figure of “Odradek” – a deathless half-object, half-creature – stands for the final material embodiment of the futile injunction to renounce the divine. Thus Odradek epitomises the Law, which is nothing but an insoluble rattle, emptied from the tension of desire, in front of which Kafka’s characters are forced to wait.

15

BIAŁA BIBUŁA MIĘDZY BŁĘKITAMI. BIBLIJNOŚĆ JAKO WARSTWA WYOBRAŹNI POETYCKIEJ PIOTRA MATYWIECKIEGO

63%

Goczał E.

Świat Tekstów. Rocznik Słupski

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2017

|

issue 15

153-166

EN

The article aims at outlining the figure of Piotr Matywiecki as a poet representing one of the types of the contemporary religious lyrical poetry. The discussed works constitute an expression of a specific, Christian and Jewish identity and, consequently, it can be considered emblematic to modern spirituality – the one functioning within the unspecified and hybrid borderland. At the core of the discussion lies the notion of “biblical nature”, which as a feature of literary works has been worked out and applied by the author of Conversion of Max Jacob himself, in reference to the works of such authors as Bolesław Leśmian, Bruno Schulz, Julian Tuwim and Arnold Słucki. Analysis of the texts shows that it can be also distinguished in his own poetical output which is to a great extent based on biblical subjects and symbols, and explores threads of the Old and New Testament as well as shows their functioning in the culture. The most handy example for the issues outlined in that way is “biblical poems”, that is, a number of apocryphal poems embodying biblical motifs in a modern poem form. here, these are discussed not only in detail but also in the context of the whole poetical and essayistic works of the presented author. The interpretations are summed up by including the work of Piotr Matywiecki in the trend of Polish Theo-linguistic poetry discussing theological issues from the perspective of the 20th century philosophy of language and postsecularism

16

Od apokryfu do „anarchomistycyzmu”. Postsekularne narracje (liryczne) Joanny Mueller

63%

Bogalecki P.

Świat i Słowo

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2015

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vol. Świat i Słowo 2015, nr 1 (24)

129-144

EN

The article is an attempt to interpret poetic works by Joanna Mueller from the point of view assumed in her 2013 book Powlekać rosąnce (apokryfy prenatalne) [To Coat the Growing (prenatal apocrypha)] – seen as both a piece of literary criticism and, in her own formulation, “autobiographical silva rerum.” The author focuses mainly on the problem of narrative's presence and function in contemporary non-narrative works; thus he will perform his research on at least three levels. Firstly, he will analyse Powlekać rosnące, especially with regard to the organising framework of subsequent parts of Christian Liturgy, pervading the work. Secondly, he will regard Mueller as a critic, who builds her – as she calls it – “anarchomystical” narrative within literary criticism, devoting it to three Polish contemporary female writers: Agnieszka Kuciak, Bianca Rolando and Lidia Amejko. Thirdly, he will concentrate on Mueller as a poet, suggesting the possible reinterpretation of her own poems in light of the model she explicitly puts forward analysing the above mention female authors. In this light, Mueller's poetry may seem postsecular in character, revealing many correlations with the idea of the “weakness of God,” developed by such authors as Gianni Vattimo and John D. Caputo.

17

Mickiewiczowska hermeneutyka "tego, co religijne". Próba lektury postsekularnej

63%

Bednarek-Bohdziewicz A.

Slavia Meridionalis

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2020

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vol. 20

EN

Adam Mickiewicz’s Hermeneutics of “the Religious”: An Attempt at a Postsecular ReadingThis article synthetically presents the hermeneutic attitude revealed in Mickiewicz’s work (poetry as well as lectures and journalism). It is analyzed from a post-secular perspective. The poet opposes the reductive secularism of the Enlightenment and its secular humanism. He also encourages preserving “the religious” and reviving religious concepts. However, this should not be a simple return to the past (conservatism), but rather a rethinking of religion with consideration to the new, secular conditions. Mickiewicz follows the scattered interpretations of the traces of transcendence or sacrum in various traditions and different ways of thinking: from mythology, pagan practices and folk piety to sophisticated mysticism and complicated theosophy. This Romantic thinker appears as a dialogue mediator between various religious languages, as well as between opposite beliefs and discourses (the ritualized religiosity of the official Church, rationalist Enlightenment philosophy, simple and sensual folk religiosity). The aim is to renew the broken relationship (‘union’) that connects man to God and creation, and to rebuild the community. In “the religious” he tries to find the common basis or extract the universal truths. In his opinion, Christianity is what connects and summarizes all religious traditions. According to this poet-politician, the revival of the religioncentered spirit is associated with the freedom revolution (the abolition of slavery, equality of women, emancipation of nations). He believes that the transcendent perspective of human history is the main guarantee of social change and true community. In a broader context, the hermeneutic strategy of this Polish Romantic can be interpreted as a post-secular stance,mas it urges us to rethink and internalize all levels of religion, which should be continuously and constantly updated in one’s life. Mickiewiczowska hermeneutyka „tego, co religijne”. Próba lektury postsekularnejArtykuł w syntetyczny sposób prezentuje ujawniającą się w twórczości Mickiewicza (zarówno poetyckiej, jak i wykładowej czy publicystycznej) postawę hermeneutyczną, która analizowana jest w horyzoncie myśli postsekularnej. Poeta dyskutuje z redukcyjnymi przejawami oświeceniowego sekularyzmu i jego świeckim humanizmem. Zachęca do zachowania „tego, co religijne” oraz do odnowienia religijnych pojęć. Nie chodzi jednak o prosty powrót do tego, co było (konserwatyzm), lecz o przemyślenie religii na nowo – w zmienionych warunkach po sekularyzacji. Mickiewicz śledzi rozproszone interpretacje śladów transcendencji czy tropów sacrum w rozmaitych tradycjach i sposobach mówienia o tym: od mitologii, folkloru, praktyk pogańskich, pobożności ludowej, po wyrafinowaną mistykę czy skomplikowaną teozofię. Romantyczny myśliciel jawi się jako dialogujący mediator między różnymi religijnymi językami, a także zderzającymi się przekonaniami i dyskursami (religijność zrytualizowana Kościoła urzędowego, racjonalistyczna filozofia oświeceniowa, sensualna w swej prostocie religijność ludowa). Celem tych działań jest odnowa zerwanej więzi („spójni”) łączącej człowieka z Bogiem i stworzeniem oraz odbudowa wspólnoty. W „tym, co religijne” szuka tego, co wspólne, wyłuskuje prawdy uniwersalne. Tym, co łączy i podsumowuje wszystkie okołoreligijne tradycje jest, jego zdaniem, chrześcijaństwo. Odrodzenie ducha religijnego poeta-polityk wiąże z rewolucją wolnościową (zniesienie niewolnictwa, równouprawnienie kobiet, emancypacja ludów). Wierzy, że transcendentna perspektywa dziejów ludzkości jest gwarantem zmian społecznych oraz źródłem prawdziwej wspólnoty. W szerokim kontekście strategię hermeneutyczną polskiego romantyka można odczytywać jako gest postsekularny, gdyż namawia do przemyślenia i uwewnętrznienia wszystkich poziomów religii, by poprowadzić ją dalej, nieustannie uaktualniając w swojej biografii.

18

Uważne spojrzenie – nowy paradygmat poznawczy dla europejskiego kina slow

63%

Piskorska A. M.

Kultura Współczesna. Teoria. Interpretacje. Praktyka

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2020

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vol. 110

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issue 3

148-159

EN

Putting the increasingly popular concept of mindfulness in a wider context of slow movement, the article focuses on its representation in the film culture. Developed in the late 20th century, slow cinema is a cross-cultural trend in art cinema film-making that is not only appreciated but also initiated by the viewers themselves, film critics, selectors, and cinema enthusiasts. According to the author, the artificial construct of slow cinema emerged from the need to experience the so-called secular epiphany, a phenomenon that as of yet hasn’t been thoroughly studied. To capture this post-secular potential of slow cinema, she refers to the concept of mindfulness (or awareness) analysed here both with respect to Jon Kabat-Zinn’s functional definition of mindfulness and the original Buddhist concept of sati (as updated in terms of its epistemological and soteriological sense). The hypothetical usefulness of the concept of mindfulness is verified in the process of interpreting three films included among the classics of slow cinema: Werckmeister Harmonies (2000) by Béla Tarr and Ágnes Hranitzky, Birdsong (2008) by Albert Serra, and Outside Satan (2011) by Bruno Dumont.

19

Timor, ira, despectio. O postsekularnej retoryce międzywojennej awangardy

63%

Pietryga A.

Res Rhetorica

|

2022

|

vol. 9

|

issue 3

5-24

EN

The article aims to highlight the most important rhetorical strategies used by some avant-garde poets to write about the social problems of the Second Polish Republic. The author shows that the references to religious language appearing at the turn of the 1920s in the works of avant-garde poets served the purposes of persuasion: to evoke emotions (such as ira, timor, despectio), to visually comment on the socio-political situation after the May events and the economic crisis, and finally to express anxiety over the specter of imminent crisis. When discussing selected works by Julian Przyboś, Anatol Stern, Bruno Jasieński, and Jalu Kurek, the author focuses on rhetorical means and figures taken from religious discourse by constructivist poets and former futurists. This article contributes to the post-secular considerations and rhetorical analyses of contemporary Polish poetry, shedding new light on the influence of biblicisms and religious language on the socially engaged avant-garde poetry.

PL

Celem artykułu jest naświetlenie najważniejszych strategii retorycznych stosowanych przez poetów awangardowych do pisania o społecznych problemach II Rzeczypospolitej. Autor wykazuje, że pojawiające się na przełomie lat 20. i 30. XX wieku odniesienia do języka religijnego w twórczości poetów awangardowych służyły celom perswazyjnym, wzbudzaniu emocji (jak chociażby ira, timor, despectio) i obrazowemu komentowaniu sytuacji społeczno-politycznej po wydarzeniach majowych, kryzysie gospodarczym, a wreszcie – do wyrażania niepokoju związanego z widmem nadchodzących kryzysów. Omawiając wybrane utwory Juliana Przybosia, Anatola Sterna, Brunona Jasieńskiego i Jalu Kurka, autor skupia się przede wszystkim na środkach retorycznych i figurach zaczerpniętych z dyskursu religijnego przez poetów konstruktywistycznych oraz byłych futurystów. Niniejszy artykuł wpisuje się w rozważania postsekularne oraz analizy retoryczne polskiej poezji współczesnej, rzucając nowe światło na wpływ biblizmów i języka religijnego na społecznie zaangażowany wiersz awangardowy.

20

Inscenizacje Parsifala Richarda Wagnera na Festiwalu w Bayreuth. Od sekularyzmu do postsekularyzmu

63%

Kaczmarek J.

Przegląd Religioznawczy

|

2018

|

issue 1/267

EN

In this article, I would like to analyse two stage productions Parsifals of Richard Wagner at the Festival in Bayreuth. The first production from the years 2008-2012 is made by Stefan Herheim and has in the center the problems of history, politics and psychoanalysis. The second production from the years 2016-2019 is made by Uwe Eric Laufenberg and has in the center the problems of religions and faith. The both productions can be indicators for the processes of secularism and postsecularism in the contemporary world and I would like to show that we can observe this processes also in art.

PL

Richard Wagner był jednym z największych kompozytorów w historii muzyki, twórcą przede wszystkim dzieł operowych, a jednocześnie teoretykiem sztuki. Jego ostatnim utworem muzycznym jest misterium sceniczne w trzech aktach Parsifal, którego premiera odbyła się 26 lipca 1882 r. podczas Festiwalu w Bayreuth. Po śmierci Wagnera, która nastąpiła rok później, Parsifal był dramatem muzycznym cieszącym się do dziś niezwykłą popularnością i wystawianym niezliczoną ilość razy – najpierw w Bayreuth, a potem na całym świecie.

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