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1

SOME QUESTIONS TO EXPONENTS OF CULTURAL THEORY OF LITERATURE

100%
Markiewicz H.
Ruch Literacki
|
2007
|
vol. 48
|
issue 2(281)
133-145
EN
This is a record of author's reflections on 'The Cultural Theory of Literature: Key Concepts and Problems' edited by M. P. Markowski and R. Nycz. He is skeptical about a number of assumptions that nowadays appear to have become a matter of broad consensus. One of them is the claim that literature cannot be defined. Another has to do with the practice of blurring the boundary between theory of literature and the methodology of literary studies. At the same time as theory is transformed into Theory it becomes identified with any system of thought from which literary studies may take their stimuli, but which by itself (like eg. psychoanalysis or Marxism) remains extrinsic to literature. While criticizing the book's inaccuracies or inconsistencies, the author of this review declares his support for the central assumptions of the cultural theory of literature, ie. the application of the tools of literary theory to the study of non-literary discourses, and proper acknowledgement of the cognitive and ideological aspects of literature.
2

NATIONAL CHARACTEROLOGY IN THE INTERWAR HUNGARIAN THOUGHT

61%
Kovács G.
Filozofia (Philosophy)
|
2020
|
vol. 75
|
issue 1
40 – 50
EN
The theory of Béla Hamvas on Hungarian national character is one of the less known aspects of his oeuvre concentrating upon the question of self-redemption with the help of ancient esoteric wisdom hidden in the holy books of different world religions. The paper puts the conception of Hamvas concerning national character into the interwar Hungarian and European context giving special emphasis to the German thought. The main hypothesis that national characterology was a reaction to the modernity-crisis of the interwar period that culminated in totalitarianism. Hamvas wasn’t an exception to the rule in this respect: his national characterology had been intertwined with his cultural criticism: the core of his theory was the resacralization of soulless, profaniszed modernity. This is true for the theories of László Németh, János Kodolányi and Sándor Karácsony.
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