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Zwijanie przestrzeni – rzecz o krajobrazach pustki

100%
Czapiga M.
Przegląd Kulturoznawczy
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2012
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issue 1(11)
61-70
EN
Landscapes of emptiness are not just empty representations in which there is nothing but they are rather a representation suggesting the earlier presence that contain material traces of human existence. Abandoned places with equal force have been disturbing and fascinating but the reasons and causes of their ravages are often different. Can be found here Chernobyl Zone, the American ghost towns, Polish cities deserted by the Soviet army after the change of the political system, a small town with complicated history like Miedzianka, or uninhabited cities like Ordos. Photographs of the landscapes of emptiness come back and haunt us. Their meaning is not always clear, often disappear for seemingly quiet, full of silence picture. Such photographs could be considered as a translation of the experience of space, made according to the rules appropriate for the cultural representation: creating photographic images of abandoned places always starts process of symbolization. We could say that the photographs of emptiness are palimpsest’s sum of past meanings, elements of deep layers of culture and individual experience.
2
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On cognitive tension

100%
Iwaszuk M.
Journal of Education Culture and Society
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2021
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vol. 12
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issue 2
415-431
EN
Aim. The foundation of symbolization is a substitution: a mediation between a Representamen and Object. The paper leverages this core mechanic to examine the substitutions within the conscious and unconscious parts of the mind, which compose every act of thinking. Recognizing it is a single instance: the Ego, which regulates this parallel mediation, the paper focuses on the exploration of dichotomies that result from the necessity to perform two symbolizations simultaneously. Concepts. The study’s theoretical framework is determined by Charles S. Peirce’s (1998) concept of sign and Melanie Klein’s (1948) psychoanalytic theory. From semiotic and psychoanalytic angles, this paper explores possible comprehensions of the object in the quasi-mind (Interpretant in infinite semiosis) and actual realization of code in the act of individual thinking (Ego mediating between conscious and unconscious symbolization). Results and conclusion. The main result of the study is the exposure of dichotomies that structure the shared ground for the conscious and the unconscious symbolization. This, in turn, highlights tangible constraints that the mind is subjected to in the act of thinking. Cognitive value. The study’s main contribution is the high-level scheme of dynamics that hold the Ego in reality through the means of unconscious and conscious symbolization. The study also incorporates into coherent model unexamined aspects of individual sign usage: it deploys psychic continuity into the conscious symbolization process (by basing the model on the instance of Ego), which allows addressing the issues arising at the border of conscious and unconscious symbolization.
3
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Psychosis as the Failure of Symbolization

100%
Mooij A.
Eidos. A Journal for Philosophy of Culture
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2018
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vol. 2
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issue 2(4)
5–14
EN
After offering a brief outline of Cassirer’s fundamental ideas on symbolization, the article looks at its application to psychopathology, e.g. psychosis, a theme not introduced by Cassirer himself. Psychosis is conceived of as a distortion of a fundamental symbolization, a radical metaphor, thus elaborating a version of Cassirer’s own line of thought. Cassirer’s concept of basis phenomena appears to provide a fruitful conceptual scheme in this regard. At the same time, a case is made for the reappraisal of an anthropological brand of psychopathology. It constitutes a qualification of the currently dominant biological psychiatry, offering a legitimate perspective on psychic disorder, albeit a relative one in both cases – a vision in line with Cassirer’s basic assumptions of symbolization.
4
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Andrzej Stasiuk, tekstowe figury doświadczenia

87%
Kloch Z.
Images. The International Journal of European Film, Performing Arts and Audiovisual Communication
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2020
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vol. 27
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issue 36
EN
The aim of the article is to show the role of various metaphorical practices that are a dominant structural feature of Andrzej Stasiuk’s prose, used to construct his textual reality. Comparisons, metaphorical statements, and enumerations represent textual figures that transform the described experience of the world from the perspective of the speaking subject, subjectivising and constructing reality, rather than merely representing it. In both his novels and feuilletons, Stasiuk relates his experiences of the world in different temporal orders, constructing them on a textual level. Yet his thoroughly subjective prose preserves the conventions of realism. At the same time, Stasiuk quite often refers to the genre of the road novel, both in his fiction and in his journalism. Textual figures of experience are his basic means of describing the presented world.
5
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Epifanie metafizyczne I. Ingardena i S.I. Witkiewicza

72%
Polak M.
Estetyka i Krytyka
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2008
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issue 13-14
91-107
EN
The author in his article approaches and confronts metaphysical threads of conceptions authors mentioned above. It deals with some fundamental questions of aesthetics and widely comprehended philosophy: symbolization, metaphysical experience and symbolic participation. Apart from drawing a comparison between Ingarden’s metaphysical qualities and metaphysical feelings of Witkacy one can f ind here considerations concerning an event of epiphany and its metaphysical derivative – metaphany (this term was constructed and def ined by the author of the article). In this context it is proper to notice the analysis of basic symbolic senses: the vertical, the depth, the surface. At the end, the author sketches the universal structure of reality in which is situated metaphanical subject, i.e. the subject experiencing metaphysical epiphany.
6
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Doświadczenie religijne – problemy terminologiczne

37%
Szyjewski A.
Studia Religiologica
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2011
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vol. 44
7-33
EN
The huge number of interpretations and approaches to religious experiences makes discourse in the scientific studies of religion on the scope and significance of these phenomena extremely difficult. Especially misleading is the identification of them with mystical experiences, as well as attempts to depreciate these types of experience that are alien to researchers. A possible solution is the introduction of a differentiated scale of religious experiences in which mystical experiences constitute their “climactic”, emotionally and cognitively most intensive form. Acknowledging Otto’s definition of sensus numinis, the content of the experience and its cognitive, motivational and physiological components become a problem. In this situation most promising is on the one hand the classical conception of Joachim Wach, which orders the discourse and proposes recognising research on religious experiences with one of the main disciplines of religious studies, and on the other Abraham Maslow’s concept of “peak experiences” and “plateau experiences”. Therefore, (1) religious experience is graded; (2) it is not exclusively the sense itself (sensus numinis), since it brings cognitive and volitional effects, (3) it need not have a personal character and (4) experiencing it usually leads to various, more or less successful attempts to express it, and this then happens by means of symbols and is organised in the form of myths.
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