Search results

1

Heidegger a prázdno

100%

Novák A.

Filosofický časopis (Philosophical Journal)

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2009

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vol. 57

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issue 1

17-29

EN

Otto Pöggeler, in his book Neue Wege mit Heidegger, states that there is an influence of the Taoist canonical work Dao De Jing, in particular of part I.11, on Heidegger’s analysis of the jug and its emptiness in his lecture Das Ding (The Thing). It seems much more probable, however, that, rather than a Taoist influence, the choice of the example of the jug is part of a programme of opposing Descartes’ rejection of the existence of empty space in his Priniciples of Philosophy, part II, section 17, where Descartes, in giving an example of a mistaken understanding of “empty” space, uses the very same case of the jug. Heidegger, then, probably chooses the example of the jug in order to tackle the modern reduction of the thinghood of a thing to the uniform extension of a body which precludes our conceiving a thing as such. The motif of emptiness, at the same time, plays a fundamental role in the sphere of the origin of the constitution of the meaning of a thing as such, which is a meeting of the quartet of heaven and earth, the godly and the mortal.

2

Antonin Artaud ou l’absence à soi-même et l’expérience du vide

71%

Rougé D.

Quêtes littéraires

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2011

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issue 1

48-58

EN

Concerning Antonin Artaud it has been question of some lack of work but in the article we propose to the reading we are talking about another kind of absence. Indeed, in his correspondence and in the writings of his youth, the poet was complaining to be absent to himself. He was saying that words could not convey what he felt, that he had the impression to be a spectator of himself. Over time, he will say that he was feeling some emptiness in him. Is it to fill this emptiness that he spent his time writing on notebooks and that he had replaced speaking by screaming? As a conclusion to this article, we spend some time thinking about the concepts of absence and emptiness, following some writings of Pierre Fédida.

3

Le vide dans le théâtre camusien

71%

Jakubczuk R.

Quêtes littéraires

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2012

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issue 2

54-65

EN

This article is an analysis of two plays by a great French literature writer, Albert Camus: Caligula (1945) and Le Malentendu (The Misunderstanding, sometimes published as Cross Purpose, 1944). After a careful presentation of the plots of the play, we are proposing a definition of the following terms: the absence and the void. Afterwards, we examine the nature of the absences presented and we offer a classification of such absences. We establish four categories of the void: philosophical, spiritual, physical, and the absence of the closest kin. A re-reading of the dramaturgical texts serves to appreciate the manner in which these texts are presented to the reader/spectator and to prove that the Camusian void is in a strict relation with an existential pain associated with the absence of God in people’s life.

4

Battlements. Essay in critical nomadism

70%

Łukaszyk E.

Anthropos?

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2015

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issue 24 Miasto i miejsce

22-31

EN

The essay is built around a basic architectonic pattern: that of battlements, alternating cubicles of stone and void. This image is treated as a synecdoche of the city, understood here not as a permanent settlement, but rather, paradoxically, as an empty space that is cyclically occupied by the nomads. The paradigmatic occupation by the newcomers can be found not only in Kafka, but also in Michał Paweł Markowski's book on travel, Dzień na ziemi. On the other hand, the notion of "critical nomadism" is taken from the Machinic Eros, a recent anthology of Guattari's writings on Japan. The problem of occupying space returns in his poem on a butoh dancer, published in this volume. Finally, the interconnection of nomadism and travel is traced back to the 7th century Arabian poet, Ka'b ibn Zuhayr, and his qasida Banat Su'ad. The battlements, architectonic element exploited in the building of Kirin Plaza in Osaka that Guattari compares with the medieval tower in Bologna, illustrates the problem of cyclophrenic rhythms of full and void, mass and empty form, as well as the experience of jet-lag, temporal suspension between 'too early' and 'too late' that is sought after not only by the postmodern tourist, but also by the Bedouin erotic subject, in love with a footprint: an arousing sign of bodily absence.

5

Leśmianowska nauka o domu. Rozważania na marginesie wiersza *** Mrok na schodach. Pustka w domu...

70%

Kokoszka M.

Białostockie Studia Literaturoznawcze

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2016

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vol. 9

EN

The article interprets Leśmian’s poetic figure of home. It indicates emptiness, the sense of mourning after losing oneself, but paradoxically it also denotes renewal of life energy and the source of vitality. Here the lexical items such as “strangeness”, “alienation” and “emptiness” interact to form the fundamental concept of home. The author investigates the tensions between the contradictory states of existential uncertainty and the desire to be “at home” and to belong somewhere. Finally, Leśmian’s works illustrate the conviction that in this destabilized world it is through relating to others that we find stability, if only temporarily.

6

Tele-kiss. Nam-June Paik’s expanded media in the light of Zen Buddhism

61%

Lipiński K.

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

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2020

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vol. 28

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issue 37

308-316

PL

The article offers a broad overview of Nam-June Paik’s ideas of the expansion of video arts interpreted in the light of Zen Buddhism. His works recognized as the most significant examples of his marriage between the art theory and practice are marked by a thought-provoking vision of participatory culture, communicated in-between the networks in the post-industrial society. Our purpose is to reexamine his attitude to TV culture in the oscillation between Western and Eastern gaze considered in connection to the problems of emptiness and meditation drawn from Zen religious beliefs. In discussing his installations there is special stress to reconstruct his inner-insight into the subject of seeing and watching inscribed in a closed-circuit of the communication network.

7

Can a Daoist Sage Have Close Relationships with Other Human Beings?

61%

Iwanowska J.

Diametros

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2017

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issue 52

23-46

EN

This paper explores the compatibility between the Daoist art of emptying one’s heart-mind (which is the key element of the identity of a Daoist sage) and the art of creating close relationships. The fact that a Daoist sage is characterized by an empty heart-mind makes him somewhat different from an average human being: since a full heart-mind is characteristic of the human condition, the sage transcends what makes us human. This could alienate him from others and make him incapable of developing close relationships. The research goal of this paper is to investigate whether – in spite of being an unusual human being – a Daoist sage has the abilities necessary for creating close bonds with others.

8

Egzystencjalizm we wczesnej prozie Walerija Szewczuka

61%

Zembrzycka M.

Przegląd Wschodnioeuropejski

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2014

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vol. V/2

171-181

EN

The subject of the text is analyze of the existentialism motives in the early prose of Valery Shevchuk. These motives are: loneliness, alienation, anxiety, a sense of the absurd. Ukrainian reality of 60th-70th is described like an experience of political regime. This makes realistic the categories, analyzed by the existentialist philosophy on abstraction level. „Hell of everyday life” in this prose is not only the need to struggle with a sense of alienation and estrangement, but - at first - this is an experience of living in a totalitarian state.

9

Martin Heidegger’s Phenomenology of Boredom and Zen Practice

61%

Sodeika T.

Dialogue and Universalism

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2020

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issue 3

205-224

EN

In this article, Martin Heidegger’s phenomenology of boredom is compared with some aspects of Zen practice. Heidegger is primarily interested in boredom as a “fundamental mood,” which takes us beyond the opposition of the subject and object. Thus, boredom reveals the existence more initially than those forms of cognition that are the basis of classical philosophy and special sciences. As an essential feature of the experience of boredom, Heidegger singles out that being in this state we feel that our attention is held by something in which we find nothing but emptiness. In the article, this emptiness is compared with the Buddhist concept of shunyata, and various forms of experiencing boredom are paralleled with the different types of concentration achieved in Zen practice (samadhi). Besides, the question is discussed how the Buddhist perception of emptiness corresponds to Heidegger’s “openness.”

10

Niedokończony rękopis czy celowe działanie? Na marginesie książki Eliny Gertsman „The Absent Image: Lacunae in Medieval Books”

51%

Figaszewska K.

Rozprawy z Dziejów Oświaty

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2021

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vol. 58

249-257

EN

The article discusses the content of the newest book by Elina Gertsman, ‘The Absent Image: Lacunae in Medieval Books’ (2021), dealing with the subject of lacunae and emptiness in medieval manuscripts. It illustrates the way in which this topic can be inscribed into the modern tendencies in manuscript studies.

11

Miejski turysta – przyglądając się pustce

51%

Głyda B.

Turystyka Kulturowa

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2013

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issue 11

48-60

EN

Tourism has been the best developing branch of economy for years. Cities with their cultural potential are becoming special destinations of tourist trips. A multitude of opportunities and accumulation of impressions connected with city sightseeing are paradoxically related to the concept of emptiness that often appears in city researchers' analysis. The article was divided into the following parts: emptiness as an interpretative category where I introduce the concept and its legitimacy for a city space interpretation trial; emptiness in the heart of a city where I touch on a problem of decentralization and emptying of traditionally understood city centers; the last part: „no-place”, „no-identity” evokes the category of „no-place” created by Marc Auge and its reference to a modern city analysis.

PL

Turystyka od lat jest najlepiej rozwijającą się gałęzią gospodarki. Szczególnym celem turystycznych wyjazdów stają się miasta, wraz z ich kulturowym potencjałem. Wielość możliwości, a także natłok wrażeń związanych z poznawaniem miasta paradoksalnie wiąże się z pojęciem pustki, która to jest często pojawiającą się kategorią w podejmowanych przez badaczy miasta analizach. Artykuł podzieliłam na części: pustka jako kategoria interpretacyjna, gdzie wprowadzam pojęcie i jego zasadność w próbie interpretacji przestrzeni miejskiej; pustka w sercu miasta – dotykam tu problemu decentralizacji i pustoszenia tradycyjnie pojętych centrów miast; ostatnia część „nie-miejsce, nie-tożsamość” to przywołanie kategorii stworzonej przez Marca Augè „nie-miejsca” i odniesienie jej do analizy współczesnego miasta.

12

La vanité et le tragique existentiel dans l ’œuvre durassienne

51%

Ledwina A.

Quêtes littéraires

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2018

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vol. 8

140-152

EN

Duras ’s work is a deep reflection on the emptiness of the human condition. In her works, a man realizes his/her inability to live in a senseless, unfriendly world in which all efforts to change the course of events or improve fate turn out to be futile. Therefore they express senselessness of any activity or commitment of the individual as confronted with the cruelty of fate. This state of affairs results from the inseparable connection between life and death inscribed in human nature. The works by Duras reflect the end of the world so per-ceived and the absurd manifestations of the inevitable disaster. In this dramatic way, the author shows the tragedy of human existence associated, in particular, with the despair of suffering and injustice. The protagonists who are powerless and lost in pre-carious reality submit passively to unrelenting fate.

FR

L ’œuvre de Marguerite Duras est une profonde réflexion sur la vani-té de la condition humaine. Ses ouvrages présentent l ’individu qui se rend compte de l ’impossibilité à vivre dans un monde privé de sens et hostile où tous les efforts pour changer le cours des événements ou d ’améliorer son sort se révèlent insigni-fiants. Ainsi, ils expriment la vanité de toute action humaine, de tout engagement par rapport à une fatalité cruelle des êtres humains. Cet état de choses, résulte, semble-t-il, d ’un lien inséparable de la vie et de la mort, inscrit dans la nature humaine.Les textes durassiens reflètent la fin d ’un tel monde ainsi que les avatars absurdes d ’un malheur inévitable. De façon dramatique, l ’auteure démontre le tragique exis-tentiel lié, en particulier, à l ’injustice, au désespoir, à la souffrance. Impuissants, éga-rés dans un univers incertain, les personnages durassiens se soumettent passivement à un destin inexorable.

13

Krótki przegląd najważniejszych kontekstów, w jakich stosuje się kategorię pustki i nieistnienia w klasycznej filozofii konfucjańskiej i daoistycznej

41%

Wójcik A. I.

ARGUMENT: Biannual Philosophical Journal

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2012

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vol. 2

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issue 2

293-308

PL

W tekście prezentowana jest propozycja usystematyzowania najważniejszych kontekstów, w jakich rozważa się kategorie niebytu, pustki w dwu najbardziej wpływowych szkołach filozoficznych w starożytnych Chinach, czyli w konfucjanizmie i daoizmie

14

„Orte, die die Erinnerung verloren haben“: Die Landschaften des Postgedächtnisses in die Pfefferfälscher. Geschichte einer Familie von Monika Sznajderman

41%

Pastuszka A.

Roczniki Humanistyczne

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2020

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vol. 68

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issue 5

115-129

EN

Monika Sznajderman reconstructs the experiences of her Jewish family from her father’s side in her commemorative prose. From the postmemory perspective of the future generations, she deals with the traumatic effects of past experiences, pre-war life and extermination during the war. This article analyses the way of experiencing the landscape, and its literary depiction, after the Holocaust, stressing the transgenerational transmission of experiences and the double perception of places. The landscapes of post-memory are contaminated by a dominant feeling of emptiness, the absence of their former residents and the memories (or silence) of the survivors. The specific places of family history visited by the author are suspended between the past and the present. The simultaneous presence and lack of any traces of former Jewish life marks them with an aura of incredibleness. In this article, the role of the family’s photographs that survived the Holocaust is also highlighted, testifying to the existence and everyday life of their Jewish ancestors and showing the “places that have lost their memory”.

PL

„Miejsca, które straciły pamięć”: Krajobrazy postpamięci w Fałszerzach pieprzu. Historii rodzinnej Moniki SznajdermanMonika Sznajderman rekonstruuje w swojej prozie wspomnieniowej losy żydowskiej rodziny ze strony ojca, mierząc się z perspektywy postpamięci z traumatycznym doświadczaniem przeszłości – życia przed wojną i zagłady wojennej – przez kolejne pokolenia. Artykuł analizuje sposób postrzegania i literackiego przedstawiania krajobrazu po Zagładzie, podkreślając transgeneracyjny przekaz doświadczeń i podwójne postrzeganie miejsc. Krajobrazy postpamięci są dla spadkobierców traumy skażone przez dominujące odczucie pustki, nieobecności ich byłych mieszkańców i wspomnienia (bądź milczenie) ocalonych. Odwiedzone przez autorkę konkretne miejsca jej historii rodzinnej są zawieszone pomiędzy przeszłością a teraźniejszością. Równoczesna obecność i brak śladów niegdysiejszego żydowskiego życia naznacza je aurą niesamowitości. W artykule podkreślona zostaje również rola ocalonych z Zagłady rodzinnych fotografii, poświadczających istnienie i normalne życie żydowskich przodków i pokazujących „miejsca, które straciły pamięć”. „Orte, die die Erinnerung verloren haben“: Die Landschaften des Postgedächtnisses in die Pfefferfälscher. Geschichte einer Familie von Monika SznajdermanMonika Sznajderman rekonstruiert in ihrer Erinnerungsprosa das Schicksal der jüdischen Familie väterlicherseits, indem sie sich aus der Perspektive des Postgedächtnisses mit der traumatischen Erfahrung der Vergangenheit – des Vorkriegslebens und der Vernichtung – auseinandersetzt. Im Artikel werden die Betrachtungsweise und die literarische Darstellung der Landschaft nach der Shoah untersucht, wobei die transgenerationelle Überlieferung und die Doppelwahrnehmung der Orte betont werden. Die Landschaften des Postgedächtnisses sind für die Erben des Traumas durch das vorherrschende Gefühl der Leere, der Abwesenheit ihrer ehemaligen Bewohner und die Erinnerungen (oder das Schweigen) der Überlebenden kontaminiert. Die von der Autorin besuchten konkreten Orte ihrer Familiengeschichte befinden sich in der Schwebe zwischen Vergangenheit und Gegenwart. Das gleichzeitige Vorhandensein und Fehlen der Spuren des einstigen jüdischen Lebens verleiht ihnen eine unheimliche Aura. Im Artikel wird ebenfalls die Rolle der geretteten Familienfotos hervorgehoben, die die Existenz und das normale Leben der jüdischen Ahnen bestätigen und “Orte, die die Erinnerung verloren haben“ zeigen.

15

Phenomenology of Emptiness: Martin Heidegger and Shinichi Hisamatsu

41%

Svigaris Ž.

Dialogue and Universalism

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2020

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issue 3

107-122

EN

The living world is expanding thanks to the rapid and massive expansion of new technological capabilities. At the same time, paradoxically, it has been narrowed as thinking itself has become narrower and impoverished. Thinking has been pushed away by knowledge in almost all areas of the living world. Instead of thinking, modern man is becoming more and more curious. The acquisition of massively produced knowledge has become a form of consumption or even of entertainment. New theories that appear every day and reveal the failures of the previous ones only emphasize the limitations and fragmentation of the attitude itself. Although such knowledge is useful in solving practical local tasks, its universal validity is unfounded. What is needed is a more open consciousness which is able to reconcile different modes of experience. The rejection of ancient spiritual contemplating traditions and desacralization have impoverished the ability to express reality. This paper presents—as an attempt to recreate contemplative thinking—the conceptions of Martin Heidegger and Shinichi Hisamatsu, two thinkers living in different cultures. The paper pays a special attention to the way of being. The articulation of the state and the posture of the thinker and his/her attitudes uses concepts, that are often ambiguous, multidimensional, but already capable of articulating phenomena that could not otherwise be named. Such a stance paves the way for creative thinking capable of extending and overstepping the limits of the strict causal Western way of thinking.

16

Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki

41%

Jakubczak K.

ARGUMENT: Biannual Philosophical Journal

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2017

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vol. 7

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issue 1

71-96

PL

Seeing of emptiness and mystical experience - the case of Madhyamaka: The problem of Buddhist religiosity is one of the most classic problems of Buddhist studies. A particular version of this issue is the search for mystical experience in Buddhism. This is due to the conviction that mystical experience is the essence of religious experience itself. The discovery of such an alleged experience fuels comparative speculations between Buddhism and the philosophical and religious traditions of the Mediterranean area. Madhyamaka is the Buddhist tradition which many researchers saw as the fulfillment of such mystical aspirations in Buddhism. In this paper I specify the standard parameters of mystical experience (non‑conceptuality, ineffability, paradoxicality, silence, oneness, fullness) and I conclude that they either cannot be applied to Madhyamaka or that the application is only illusory.

17

ILUZJA BUDDYJSKIEGO WYZWOLENIA W MYŚLI EMILA CIORANA

36%

Piechaczek S.

Roczniki Filozoficzne

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2013

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vol. 61

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issue 4

53-72

EN

Wishing to defeat or silence a fear of death and not being able to find support from religion, neighbours, culture and ideas, turns Emil Cioran towards the philosophy of the East. Buddhism, which is not an institutionalized religion, refers to reflection and a cognitive effort, and aims at the purification of the consciousness from illusions of the external world. Those illusions create a number of attachments and desires and in this way, they arouse in a man constant anxiety and suffering at the thought of disappointment, failure and loss. In striving for purification from illusions, desires and sufferings, Cioran reaches for Buddhist contemplation techniques over what is left from a man after death, and for the Buddhist notion of emptiness, which helps in removing the content from the world, and thanks to all of this, the fear of death disappears, the impression of undisturbed completeness and happiness is attained, moreover, the state of blissful indifference is achieved. Ultimately, the author of Drawn and Quartered cannot consent to such an existential limbo and imputes to Buddhism, that by renouncing desires, attachments and sufferings, in fact, it renounces life due to pointless indifference, it creates only an illusion of liberation, in the essence, it is strange for a man from the West and therefore, it quickly arouses a desire for a re-involvement in the agitated course of illusions, objects, issues, passions and a common pursuits.

PL

Pragnąc pokonać lub uciszyć strach przed śmiercią i nie mogąc znaleźć oparcia w religii, bliźnich, kulturze i ideach, Emil Cioran zwraca się w kierunku filozofii Wschodu. Buddyzm, nie będąc zinstytucjonalizowaną religią, odwołuje się do refleksji i wysiłku poznawczego, i zmierza do oczyszczenia świadomości z iluzji świata zewnętrznego. Iluzje te stwarzają cały szereg przywiązań i pragnień, i w ten sposób wzbudzają w człowieku ciągły niepokój i cierpienie na myśl o rozczarowaniu, niepowodzeniu lub stracie. W dążeniu do oczyszczenia się ze złudzeń, pragnień i cierpienia Cioran sięga do buddyjskich praktyk kontemplacji tego, co zostaje z człowieka po śmierci oraz do buddyjskiego pojęcia pustki, które pomaga opróżnić świat z treści, i dzięki któremu znika strach przed śmiercią, dostępuje się odczucia niczym niezmąconej pełni i radości, a także osiąga stan błogiej obojętności. Ostatecznie jednak autor Ćwiartowania nie jest w stanie przystać na takie zawieszenie istnienia i zarzuca buddyzmowi, że wyrzekając się pragnień, przywiązań i cierpienia, w rzeczywistości wyrzeka się życia na rzecz jałowej obojętności, stwarza jedynie iluzję wyzwolenia, jest istotowo obcy człowiekowi Zachodu i w związku z tym szybko rodzi pragnienie ponownego włączenia się we wzburzony nurt iluzji, rzeczy, spraw, namiętności i powszechnej gonitwy.

Refine search results

Heidegger a prázdno

Antonin Artaud ou l’absence à soi-même et l’expérience du vide

Le vide dans le théâtre camusien

Battlements. Essay in critical nomadism

Leśmianowska nauka o domu. Rozważania na marginesie wiersza *** Mrok na schodach. Pustka w domu...

Tele-kiss. Nam-June Paik’s expanded media in the light of Zen Buddhism

Can a Daoist Sage Have Close Relationships with Other Human Beings?

Egzystencjalizm we wczesnej prozie Walerija Szewczuka

Martin Heidegger’s Phenomenology of Boredom and Zen Practice

Niedokończony rękopis czy celowe działanie? Na marginesie książki Eliny Gertsman „The Absent Image: Lacunae in Medieval Books”

Miejski turysta – przyglądając się pustce

La vanité et le tragique existentiel dans l ’œuvre durassienne

Krótki przegląd najważniejszych kontekstów, w jakich stosuje się kategorię pustki i nieistnienia w klasycznej filozofii konfucjańskiej i daoistycznej

„Orte, die die Erinnerung verloren haben“: Die Landschaften des Postgedächtnisses in die Pfefferfälscher. Geschichte einer Familie von Monika Sznajderman

Phenomenology of Emptiness: Martin Heidegger and Shinichi Hisamatsu

Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki

ILUZJA BUDDYJSKIEGO WYZWOLENIA W MYŚLI EMILA CIORANA