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Człowiek z dwiema walizkami. Fragmenty opowieści o Eliadem w Indiach

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Wieczorkiewicz A.
Rocznik Antropologii Historii
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2015
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issue 8, Antropologia i historia
139–166
XX
In 1928, Young Mircea Eliade set off on a trip to India; then he spent three years on the subcontinent. He mentioned many times in various ways in his writings, that it was the formative experience; and then he usually threw in the undertone that everthing he wrote about India is in some way incopmplete. The article aims toward reconstructing the sensual and bodily dimetion of Eliade’s Indian experience. In Eliade’s autobiography the appearance and bolidy practices are presented as an important element employed in negotiating the participation in local life or even the possibility of becoming „one of them”. However, in these cases the sensual and experiencial dimention diminishes. This dimension is really strong in literary works and in Indian diary.
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Hermann Hesse i jego magiczne mosty

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Wieczorkiewicz A.
Białostockie Studia Literaturoznawcze
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2014
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vol. 5
EN
This article discusses Hermann Hesse’s short trip to Asia in 1911 and its peculiar symbolism. The trip created an area of references which he used in his writing. He transformed experience of this trip and expectations connected therewith artistically and philosophically, building a special variation of the topos of the way to the East. This topos was widely employed in the times of counterculture, which had transformed it in its own way, but it is still vital today.
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A PETRIFIED PHOETUS: TWO STORIES ON SCIENCE, ADMIRATION, DREAD AND AMAZEMENT (Skamienialy plód: dwie historie o nauce, zachwycie, leku i zadziwieniu)

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Wieczorkiewicz A.
Teksty Drugie (Second Texts)
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2009
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issue 1-2
290-301
EN
This article juxtaposes two narratives: one from a work by a sixteenth-century surgeon and the other being a present-day film story of the infotainment genre - both being stories on a foetus that had atrophied in its mother's womb and got petrified some time after. Created in two different social-cultural contexts, they differ as to their rhetoric. Do they tell similar stories, or, are the convergences external only? There are more questions as if hidden behind this one: How does the question on knowledge and its limits manifest itself in various epochs? Does the strife for epistemological capture of the world remain in a dialectic relation with a desire for finding whatever reaches beyond such an order? If so, how can one gain insight in the dialectic's dynamism? The juxtaposition of cultural records in question contributes to an answer.
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