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Nieprzespana noc. Osobliwości "Wyroku" Franza Kafki

100%
Roguski P.
Przegląd Humanistyczny
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2016
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vol. 60(4 (455))
113-118
PL
The article presents the remarks made while reading the short story The Judgement by Franz Kafka. The author does not undertake discussion with the model interpretations of the work widely accepted by critics, but he refers to some suggestions and opinions which Kafka left in his correspondence and a diary. Due to them, the interpretation regarding connections of Kafka’s works with the kabbalah mysticism, present in today’s Kafkology, can be undertaken. Here the model work is Kafka and Kabbalah by Erich Grözinger.
2
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Reflexe židovské mystiky v polské literatuře 20. století: Aleksander Wat1

86%
Benešová M.
Historie – Otázky – Problémy (History, Issues, Problems)
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2013
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vol. 5
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issue 1
67-77
EN
The present text is an attempt to trace selected signs of Jewish religiosity in the poetry of Aleksander Wat concentrating on mystic structures and emblems deep‑rooted in Jewish religious, mystic tradition. We deal with the Jewish roots and circumstances of Wat’s poetic and it’s relationship with sacrum, with a kind of intertextual dialogue with many cultural symbols and concepts associated with Jewish mystique. Therefore we analyze e.g. Wat’s relation to language, the phenomenon of commentary or the dialogical quality of his poetry.
3

Cifras y sus secretarios. Un manuscrito desconocido de Tomás Tamayo de Vargas

72%
Kroll S.
Estudios Hispánicos
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2012
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vol. 20
59 - 66
EN
The study tries to approach the theme of secrecy applying the terminology presented by Assmann/Assmann in their studies of literary communication. Firstly, the theme of secrecy is divided into secrets of absolute knowledge about the world and into secrets as a social fact. The division of the theme in arcana cordis, arcana Dei, arcana imperii and arcana mundi is also taken into consideration. Secondly, some moments of the secretary discourse present in the manuscript Cifra, contracifra. Antigua y moderna by Tomás Tamayo de Vargas are discussed. These discursive moments reveal that in early modern Europe a secretary is in close contact with the secrets of absolute knowledge about the world. It is especially the proximity of its tools to those of the kabbalah and the problematization of the legibility of the world that contribute to the confusion between secrecy as a social fact and secrecy as a question of cognition.
4
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Jezus Chrystus i Jego nauczanie w neokabale szkoły duchowej Bnei Baruch

72%
Brylla D.
Nurt SVD
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2018
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issue 1
42-55
PL
Artykuł przedstawia Instytut Studiów i Badań Kabały Bnei Baruch (nowy ruch religijny) pod kątem ewentualnych zbieżności pomiędzy jego nauczaniem a nauczaniem Jezusa Chrystusa. Badana możliwość ustanowienia korespondencji między jedną a drugą doktryną jest interesująca, gdyż kabała „synów Barucha” nie przynależy ani do tradycji chrześcijańskiej, ani do żadnej innej tradycji religijnej. Stwierdzenie takich zależności pociąga za sobą kwestię motywacji oraz potrzeb ukazywania wspólnego rdzenia obydwu systemów nauczania. Fundament korespondencji oparty został na obecnym pośród członków Bnei Baruch przeświadczeniu, że kabała jest procesem zmierzającym do osiągnięcia tego, co Jezus określił jako dwa najważniejsze przykazania: „Będziesz miłował Pana, Boga swego, z całego serca swego i z całej duszy swojej, i z całej myśli swojej” oraz „Będziesz miłował bliźniego swego jak siebie samego” (Mt 22, 36-39).
EN
This article explores possibilities of identifying similarities between the thesis propagated by the Bnei Baruch Kabbalah Education and Research Institute (new religious movement) and the teaching of Jesus Christ. Finding any would be very interesting, since the kabbalah of the “sons of Bnei Baruch” belongs to neither Christian, nor any other religious tradition. Potential similarities would certainly pose questions about the motives and common sources of both systems. Members of the Bnei Baruch group are convinced that kabbalah aims the process of fulfilling what Jesus described as the two most important commandments: “You must love the Lord your God with all your heart, with all your soul, and with all your mind. (...) You must love your neighbour as yourself” (Mt 22,36-39).
5
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The Edges of the World: Diasporic Metaphysics of Bruno Schulz

72%
Bielik-Robson A.
Eidos. A Journal for Philosophy of Culture
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2022
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vol. 6
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issue 1
49-64
EN
This essay is a theologico-philosophical meditation on Bruno Schulz, focusing on his “love for the marginal”: a special attention paid to tandeta, in other words all things trashy, located on the eponymous edges of the world, far away from the center. Contrary to the assumed mode of interpretation, which reads Schulz’s fascination with the “dark forces of life” in terms of the depth subversive toward the surface, I propose a different scheme: an opposition of center and edges/margins, deriving from the Kabbalistic metaphysics of Isaac Luria, which constituted the primary matrix of the Hasidic Kabbalah, known to Schulz as the member of the pre-war Drohobycz Jewry. I then juxtapose Schulz’s intuition of a life thriving on the cosmological margins with Freud’s early theory of the drives, especially his concept of perversion as a “libido on the edge.” In both writers we find a similar echo of the spatial Kabbalistic imagining of the relation between the emptied center and the rich diaspora of life, dispersing and multiplying on the fringes of the “cosmic exile.”
6
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Wykorzystanie symboliki tetragramu w „O ślachetności a zacności płci niewieściej” (1575) Macieja Wirzbięty

72%
Wojtkowska-Maksymik M.
Prace Filologiczne. Literaturoznawstwo
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2016
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issue 6(9)
283-296
EN
The subject of this article is the comparative analysis of short excerpts of two works: De nobilitate et praecellentia foeminei sexus declamatio (Antwerp, 1529) by Heinrich Cornelius Agrippa von Nettesheim and the Polish translation of this work, i.e. O ślachetności a zacności płci niewieściej (Cracow, 1575) by Maciej Wirzbięta. The author concentrates on the question of meaning of the first parents names, Adam and Eve, which was addressed by both writers in order to prove the validity of the thesis on the superiority of women over men and reveals the resources used in the discourse: from the works of the Fathers and Doctors of the Church, (e.g. St. Jerome, Psuedo-Cyprian) to the works of philosophers and humanists at the turn of the 15th and 16th centuries (e.g. Heinrich Cornelius Agrippa, Johannes Reuchlin, Jacques Lefèvre d’Étaples) fascinated with Jewish Kabbalah and gematria and the related theory of the names of God and the symbolism of tetragrammaton (JHWH).
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Dwa wymiary nicości. Gershom Scholem i paradoksy mistyki żydowskiej

58%
Sawczyński P.
Logos i Ethos
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2017
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vol. 46
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issue 2
EN
The article analyzes Gershom Scholem’s kabbalistic philosophy through the notionof nothingness, being a crucial notion of Jewish kabbalah. I argue that Scholem’s thoughtmight be called the “two dimensions of nothingness” which correspond to the concepts ofcreation and revelation. I analyze the nothingness of creation against the backgroundof the Lurianic kabbalah whereas the nothingness of revelation is analyzed through theprism of Franz Kafka’s literature. The result of the analysis is the original interpretation ofScholem’s thought, in which nothingness fails to connote nihilism, having instead a substantialpotential of productivity.
PL
Artykuł jest próbą analizy kabalistycznej filozofii Gershoma Scholema w kontekście pojęcia nicości, które odgrywa w żydowskiej kabale kluczową rolę. Stawiam tezę, że myśl Scholema można określić mianem „dwóch wymiarów nicości”, odpowiadających pojęciom stworzenia i objawienia. Koncepcję nicości stworzenia omawiam na podstawie kabały Luriańskiej, będącej dla Scholema jednym z głównych źródeł inspiracji, zaś nicość objawienia odczytuję przez pryzmat twórczości Franza Kafki, której Scholem również poświęcił wiele uwagi. Pozwala to na oryginalną interpretację myśli Scholema, w której nicość nie konotuje nihilizmu, lecz zdradza znaczący potencjał produktywności.
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