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Ironia - Tożsamość kulturowa - Uczucie

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Żardecka-Nowak M.
ER(R)GO: Teoria – Literatura – Kultura
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2004
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issue 9
EN
Magdalena Żardecka-Nowak Irony - Cultural Identity - Compassion Following his own claim concerning the necessity to abandon the Platonic-Kantian philosophical canon, Richard Rorty postulates the replacement of the traditional essentionalist language of metaphysics by the language of irony. This position forces him to establish new foundations of human solidarity and morality as it is no longer possible to refer to a universal concept of human nature. Critics stress the fact that questioning the ontic founda­tions inevitably destroys all the things that rest upon them such as morality, community and culture. Thus, Rorty's proposal to distinguish between private and public languages does not seem a satisfactory solution to the problem. For A. Bielik-Robson the very concept of irony contains "foundations" of human solidarity. In her view, irony exposes one to the experience of de-differentiation and creates a new sense of human affiliation based on the observation that however different from one another we might be, we nevertheless remain equally vulnerable. Such a claim coincides with Rorty's views much closer than his own opinions. It is through the language of irony that we are able to save our identity, the identity of our culture as well as of our moral sensitivity.
PL
Magdalena Żardecka-Nowak Irony - Cultural Identity - Compassion Following his own claim concerning the necessity to abandon the Platonic-Kantian philosophical canon, Richard Rorty postulates the replacement of the traditional essentionalist language of metaphysics by the language of irony. This position forces him to establish new foundations of human solidarity and morality as it is no longer possible to refer to a universal concept of human nature. Critics stress the fact that questioning the ontic founda­tions inevitably destroys all the things that rest upon them such as morality, community and culture. Thus, Rorty's proposal to distinguish between private and public languages does not seem a satisfactory solution to the problem. For A. Bielik-Robson the very concept of irony contains "foundations" of human solidarity. In her view, irony exposes one to the experience of de-differentiation and creates a new sense of human affiliation based on the observation that however different from one another we might be, we nevertheless remain equally vulnerable. Such a claim coincides with Rorty's views much closer than his own opinions. It is through the language of irony that we are able to save our identity, the identity of our culture as well as of our moral sensitivity.
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Księgozbiory radości, czyli o sztuce pisania, czytania i kompletowania bibliotek

100%
Żardecka-Nowak M.
Logos i Ethos
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2016
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vol. 40
13-28
EN
This paper is concerned with joy of writing, reading and collecting books. It starts with some terminological remarks about joy and happiness. Then it presents Freud’s enjoyment principle and its place in our mental life. Next it evokes Plato’s myth of the genesis of writings. The paper encapsulates Lacan’s idea of language and its relation to our subjectivity and unconsciousness. It also shows Don Kichote as an exemplum of a man who reads to madness. Subsequently, the paper shows the paradoxical (ambivalent) character of the fascination with texts. It discusses the scenery after the Tower of Babel which is full of admirers of books who are glad of multiplicity and diversity of languages and texts. The author poses the question whether the pleasure resulting from reading and writing is only an empty game. In conclusion, the paper approaches Ricoeur’s idea of a human being as an entity looking for the sense. Sense occurs to be the end we are waiting for. The pleasure of writing and reading is not the goal, but a taste of the sense to appear.
PL
Tekst dotyczy przyjemności czytania, pisania i kompletowania bibliotek. Rozpoczyna się od krótkich rozważań terminologicznych na temat przyjemności i szczęścia. Następnie ukazuje Freudowską koncepcję zasady przyjemności i jej miejsce w życiu psychicznym człowieka. Przedstawia także Platoński mit o pochodzeniu pisma. Streszcza Lacana koncepcję języka oraz jej stosunek do podmiotowości i nieświadomości. Ukazuje Don Kichote’a jako przykład człowieka zaczytanego aż do obłędu. Przedstawia paradoksalny (ambiwalentny) charakter fascynacji tekstami. Ukazuje krajobraz po wieży Babel, pełen miłośników książek cieszących się z wielości i różnorodności języków i tekstów. Stawia pytanie, czy radość z obcowania z tekstami jest tylko pustą grą. W konkluzji odsyła do Ricoeura i jego koncepcji człowieka jako istoty poszukującej sensu. Sens okazuje się tym, czego oczekujemy. Przyjemność, jaką sprawiają czytanie i pisanie, jest przedsmakiem sensu.
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