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PL
For thousands of years mythological Lilith has undergone countless trans- formations. Although she had been created by God himself, just like Adam and Eve, the texts do not pay her as much attention as they do to the first marriage. What is more, contemporary scholars of religious studies throw doubt whether Lilith had even existed. Regardless of the Church’s or scholars’ acceptance, Lilith seems to be a character invariably present in the worldwide culture. In the dawn of time, she served as a kind of warning, enforcing a more careful childcare – it was believed that if left without a proper care, infants might have been taken or possessed by Lilith; in medieval times she became a symbol of lechery; contemporarily she is mainly associated with bewildering sexual graphics and rare literary presentations which emphasize her intense sex- ual urges. How such transformations came to be? How the transformation of mythological Lilith over the ages looked like?
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De- i re- mitologizacje

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Not only light escapes our reflections, wandering about the term wave and the term particle. Also arts, which present the world as it if was mysteri- ous and worth living, escape our intellectual order. They bolt from subtle conceptual webs, wander between patterns of discoveries (a “discovery” of perspective in renaissance) and designs (drafts, projects) of inven- tions (“inventing” photography, and then putting it in motion and giving it sound). They bolt, wandering between myths, of which two are most important for arts – the myth of renaissance, i.e. resurrection (but at the same time, liberation), and myth of counterculture i.e. liberation (but at the same time, resurrection). Mythicization, demythologization and remy- thologization sail between two para-myths, i.e. paradigms, mothers of all performance art myths. It is about a discovery myth, which will inspire us to dream up plans for the future, and a myth of invention, which will save us from annoying slavery.
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