Search results

1

„O powołaniu i obowiązkach młodzieży akademickiej”. Kazimierz Brodziński w obronie uniwersytetu

100%

Mycielski M.

Pamiętnik Literacki

|

2022

|

vol. 113

|

issue 1

61-79

PL

Artykuł poświęcony jest analizie mowy „O powołaniu i obowiązkach młodzieży akademickiej”, wygłoszonej w 1826 roku przez Kazimierza Brodzińskiego (1791–1835), profesora literatury polskiej na Uniwersytecie Królewsko-Warszawskim. Mowa wyjaśniała młodzieży system studiów na uniwersytecie oraz zawierała rady dotyczące indywidualnej pracy studenta i podporządkowania się przepisom uniwersyteckim. Miała jednak drugą warstwę, nie zauważoną dotychczas przez badaczy – była głosem w sporach o przyszłość uniwersytetu. Wobec planów resortu oświaty związanych z rozbiciem uczelni na specjalistyczne szkoły, z których część miała być ulokowana poza Warszawą, Brodziński kładł nacisk na jedność nauczania na uniwersytecie i znaczenie takich przedmiotów ogólnych jak filozofia czy historia literatury. Wyraźnie też dystansował się od funkcjonującego wówczas systemu nadzorowania młodzieży akademickiej. Poglądy Brodzińskiego na dydaktykę uniwersytecką skonfrontowane zostały z koncepcjami radcy stanu Józefa Kalasantego Szaniawskiego (1764–1843), konserwatywnego polityka, kierującego edukacją w Królestwie Polskim.

EN

The paper is devoted to an analysis of a 1826 speech “O powołaniu i obowiązkach młodzieży akademickiej” (“On Vocation and Duties of University Students”) delivered by Kazimierz Brodziński (1791–1835), Polish literature professor at the Royal University of Warsaw. The speech intended to explain the students the system of studies and contained pieces of advice about the student’s individual work and conformation to the University’s rules and regulations. The paper additionally had another layer, unnoticed by scholars to this date, namely a voice in the dispute about the future of university. Facing the plans of the Department of Education that aimed to split the University into specialist schools, a part of which was to be located outside Warsaw, Brodziński stresses the unity of university teaching and the importance of general subjects as, for example, philosophy or literary history. Brodziński also kept clear distance from the then system of supervising university students. His views on university didactics are confronted with the conceptions of Józef Kasalanty Szaniawski (1764–1843), the State’s Councillor and a conservative politician, who was in charge of education of the Kingdom of Poland.

2

Razem czy osobno, czyli refleksje nad tradycyjną koncepcją wykładu akademickiego Kazimierza Brodzińskiego i współczesny wykład on-line

94%

Suchmiel J.

Pedagogika Szkoły Wyższej

|

2011

|

issue 2

65-74

EN

The main aim of this article is to present the concept of an academic lecture proposed by a Polish poet, Kazimierz Brodziński in 1826, which he came up with while working as an academic teacher at the Warsaw University. Another aim is to refer the postulates shaped by Brodziński to the modern online lecture. According to the Polish poet, the effectiveness of a lecture relies on a lecturer’s intellectual skills, who is responsible for maintaining ‘law and order’, as well as on a variety of the forms of the activity of the students, which he treated as an actual ending to an every lecture. The analysis of the conditions of the academic lecture effectiveness formulated by Brodziński 184 years ago points the possibility for the conditions to be fully realized using the modern form of an online lecture.

3

Witold Bosonóg, czyli polska [nie]dojrzała (nie)dojrzałość. Casus strukturacji tożsamości

62%

Chojnacki M.

Tematy i Konteksty

|

2017

|

vol. 12

|

issue 7

315-329

EN

Due to surprisingly different historical testimonies about Polish identity and character – Poles being astonishingly kind-hearted, naive and polite and at the same time quarrelsome and incapable of acting together – how should a peculiar weakness of Polish social existence leading to „ritual chaos” be understood? Gombrowicz in his ironic historical dramas – in Ślub (Wedding), in Historia (History), in Operetka (Operetta) – leads us to discovering mature immaturity understood much more widely than just criticism of Polish form or „trap” suggesting the possibility of critical but conscious accepting Polishness as a feeling of helplessness in the face of this world powers, a weak, unfinished and vague identity and at the same time showing unexpected benefit from this seemingly hopeless situation: Polish weakness, self-conscious, unassertive identity gives a chance to react more flexibly, maturely to revolutionary changes in contemporary world. Speaking the language of contemporary subjective sociology the Habermas vision of ideal community of communication is defeated by Anthony Giddens’s description of structuration in which true mechanisms of creating efficient collective identities can be seen.

4

ŚREDNIOWIECZNE INSPIRACJE W POEZJI CYPRIANA NORWIDA

60%

Halkiewicz-Sojak G.

Colloquia Litteraria

|

2016

|

vol. 20

|

issue 1

11-27

PL

The author begins with underscoring Norwid’s defence of the intellectual achievements of the Middle Ages in part XII of Rzecz o wolności słowa. It prompts her to speculate about the importance and trajectories of reflections on the Middle Ages in Norwid’s poetry in general. Subsequently, Halkiewicz-Sojak casts the topic against the background concerning the romantic fascination with the Medieval tradition and specifically Polish difficulties in adapting the European (northern) variation of that current. On the one hand, Norwid’s considerations upon Godfred’s attitudes in Tasso’s Jersusalem Delivered and Cervantes’s Don Quixote lead to the conclusion that a nineteenth-century poet can only repeat Cervantes’s character’s gestures; therefore, for the author the Medieval props will be the book and the candle rather than a continuation of chivalrous adventures. On the other hand, Norwid – especially in the early drama mystery plays – conjures up poetic worlds of the Slavic Middle Ages and focuses his attention on the Christian initiation of the Slavdom.

5

Mesjanizm polski a mesjanizm brytyjski (próba perspektywy)

60%

Samsel K.

Świat i Słowo

|

2020

|

vol. 35(2)

51-69

PL

British messianism and British millenarianism evolving between 1650 and 1800 (according to Richard H. Popkin) cannot be simply transferred into the ideas of Polish messianism and Polish millenarianism; however, the protocol of differences seems inspiring enough to open a space for appropriate ideological and personal comparisons. In this study I have attempted to bring closer together Kazimierz Brodziński’s concept of the ‘Slavic antiquity’ confronted with Samuel Richardson’s ‘Anglo-Saxon antiquity;’ I also collided with each other Gilberte Cheyne’s concept of mystical somatism and the Genesis concept of the body and corporeality developed by Juliusz Słowacki (there are more similarities in this case – for example the vision of Cheyne’s Paradise of the Faithful and Słowacki’s ‘Solar Jerusalem’). Polish messianism, in contrast to the British one, tends to deterritorialize the category of the nation and replace concepts of this sort with a project of embodied, instantiated eschatology, verbalized among others in Zygmunt Krasiński’s About the Position of Poland from the Divine and Human Vantage Point. In contrast to British messianism, scientific or semi-scientific, the Polish one has the potential to generate a system, is poetic and freely dialectical in accordance with the principle loosening reflection: disputandi more, asserendi more. This is evident in various and at first glance unexpected juxtapositions: including the concept of messianism as a liberating, decolonizing project in George Berkeley’s and Cyprian Norwid’s thinking, or the messianic idea of reading the Bible in the mirabilistic, irrational key of August Cieszkowski (God and Palingenesis) as well as in the anti-mirabilistic, rational key of Matthew Arnold (God and the Bible).

6

Polish and British messianism (an attempt at a perspective)

60%

Samsel K.

Świat i Słowo

|

2020

|

vol. 35(2)

51-69

EN

British messianism and British millenarianism evolving between 1650 and 1800 (according to Richard H. Popkin) cannot be simply transferred into the ideas of Polish messianism and Polish millenarianism; however, the protocol of differences seems inspiring enough to open a space for appropriate ideological and personal comparisons. In this study I have attempted to bring closer together Kazimierz Brodziński’s concept of the ‘Slavic antiquity’ confronted with Samuel Richardson’s ‘Anglo-Saxon antiquity;’ I also collided with each other Gilberte Cheyne’s concept of mystical somatism and the Genesis concept of the body and corporeality developed by Juliusz Słowacki (there are more similarities in this case – for example the vision of Cheyne’s Paradise of the Faithful and Słowacki’s ‘Solar Jerusalem’). Polish messianism, in contrast to the British one, tends to deterritorialize the category of the nation and replace concepts of this sort with a project of embodied, instantiated eschatology, verbalized among others in Zygmunt Krasiński’s About the Position of Poland from the Divine and Human Vantage Point. In contrast to British messianism, scientific or semi-scientific, the Polish one has the potential to generate a system, is poetic and freely dialectical in accordance with the principle loosening reflection: disputandi more, asserendi more. This is evident in various and at first glance unexpected juxtapositions: including the concept of messianism as a liberating, decolonizing project in George Berkeley’s and Cyprian Norwid’s thinking, or the messianic idea of reading the Bible in the mirabilistic, irrational key of August Cieszkowski (God and Palingenesis) as well as in the anti-mirabilistic, rational key of Matthew Arnold (God and the Bible).

Refine search results

2 Świat i Słowo

1 Colloquia Litteraria

1 Pamiętnik Literacki

1 Pedagogika Szkoły Wyższej

1 Tematy i Konteksty

2 Samsel K.

1 Chojnacki M.

1 Halkiewicz-Sojak G.

1 Mycielski M.

1 Suchmiel J.

1 2022

2 2020

1 2017