Wyniki wyszukiwania - Biblioteka Nauki

1

Uwagi na temat metafory i symbolu

100%

Dobosz A.

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nr 7

EN

The article deals with the problem whether the metaphor considered from historical and logical perspective precedes the symbol as a linguistic phenomenon. The problem is analyzed in the context of Paul Ricoeur’s symbolism of evil, related to the relevant metaphors of evil. The author disagrees with Ricoeur and claims that “metaphors of evil” precede symbols of evil. No symbol of evil contains more than is already contained in a corresponding metaphor. Without metaphors of evil symbols of evil would not have emerged.

2

DEVELOPMENTAL TENDENCIES OF THE RIGHT-WING RADICALISM IN UKRAINE

100%

Stryapko I.

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tom 4

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nr 2

16 – 34

EN

The essay “Ideology as a cultural system” (Clifford Geertz) shapes scientific thinking about ideology for several past decades. In order with Geertzs notion, ideology represents symbolic system. We should understand this system in order with the rules of symbolic expression. My objection towards this notion lies in the argument that this is non-adequate if we don’t know what is just symbolized. The matter of misunderstanding lies in non-adequate definition of the object; in other words, in non-adequate definition of what ideology is.

3

Paula Ricoeura hermeneutyka symboli. Próba prezentacji)

100%

Michałowski D.

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tom 40

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nr 3

91 - 114

EN

The article is an attempt to understand the Paul Ricoeur’s hermeneutics of symbols. According to him the world of symbols is the key to understanding existence. This is testified by three areas of modern thought: Freud’s psychoanalysis, the phenomenology of religion, and poetry. All of them show that only through symbols are we able to touch the riddle of reality and the mystery of existence. However, what symbols reveal is not conclusive; they simultaneously show and cover up, pointing to different and contradictory values and meanings. Thus one of the most important problems are conflicting interpretations. Phenomenology and psychoanalysis offer a suggestive example in this context: for phenomenology symbols lead to truth, while for psychoanalysis they lie and mask. Which interpretation is correct? According Ricoeur we should accept both, understanding that both explain the paradox of being.

4

OD FREUDOVEJ PSYCHOANALÝZY K FILOZOFICKEJ PATOLÓGII KULTÚRY

100%

Kyslan P.

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tom 78

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nr 6

474 – 491

EN

Although psychoanalysis is losing its influence in diagnostic and clinical practice and is often marginalized, it remains influential in psychology, psychiatry, psychotherapy, and the humanities. Toward the end of his career, Sigmund Freud moved from clinical practice to a philosophical diagnosis of culture and predicted that in the future someone would decide to venture into the pathology of cultural communities. The paper, focusing on the possibilities of applying psychoanalytic approaches to cultural phenomena, is based on Freud’s assumption that all cultural reality is constructed by the psyche of individuals, and that is why culture can be analysed and diagnosed as human consciousness and unconsciousness. The text focuses on the issue of symbols and symbolism and their direct and massive transfer of notions and concepts, which originate in individual psychology, to the field of mass psychology, that is, to a vast territory including society, culture, civilization, and the masses.

5

“HE FLEW ON WINGS OF SLAVONIC FEELING TO SERBIA TO HELP THE SERBS IN 1915”. THE SYMBOLIC INSTRUMENTALIZATION OF M.R. ŠTEFÁNIK AND SLAVONIC COMMUNITY AGAINST THE BACKGROUND OF THE INTER-STATE RELATIONS OF THE TIME

100%

Macho P.

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nr 5

809 – 843

EN

The study analyses the symbolic instrumentalization of the national hero M.R. Štefánik in the context of the modified form of Slavonic community in the 20th century. In the inter-war period, the symbol of Štefánik was used to strengthen the Czechoslovak – Yugoslav alliance on the basis of Slavonic brotherhood. The political representatives of independent Slovakia and Croatia during the Second World War refused to build their inter-state relations on the basis of Slavonic community. From the point of view of Zagreb, Štefánik appeared pro-Serb and pro-Yugoslav, so he was an undesirable symbol for the Croats. Emphasis on the strong Slavonic and Serbophil identity of Štefánik became an instrument for Slovak opposition oriented circles to articulate their resistance to the Ľudák regime and the Slovak state.

6

IDEOLÓGIA AKO SYMBOLICKÝ ALEBO AKO VÝZNAMOVÝ SYSTÉM? REFLEXIA GEERTZOVHO POŇATIA IDEOLÓGIE AKO KULTÚRNEHO SYSTÉMU

88%

Krpala K.

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tom 4

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nr 2

35 – 49

EN

The essay “Ideology as a cultural system” (Clifford Geertz) shapes scientific thinking about ideology for several past decades. In order with Geertzs notion, ideology represents symbolic system. We should understand this system in order with the rules of symbolic expression. My objection towards this notion lies in the argument that this is non-adequate if we don’t know what is just symbolized. The matter of misunderstanding lies in non-adequate definition of the object; in other words, in non-adequate definition of what ideology is.

7

KULTÚRNY SYMBOL A JEHO SCÉNICKÁ TRANSFORMÁCIA. ŠALOM ALEJCHEM – MIER S VAMI

88%

Hudecová I.

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tom 72

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nr 2

165 – 178

EN

This study focuses on the meaning of cultural symbols in the Šalom Alejchem – mier s vami [Shalom Aleichem – Peace be upon you] (2000) production created by the puppeteer and designer Ivan Martinka. By analysing the scenes, the author points not only the originality of the theatrical techniques but also the importance of the aspects of Jewish culture that the audience can perceive at the level of cultural symbols. At the same time, she ponders whether the cultural symbols of Jewish culture present in the production can be viewed as a plausible depiction of Jewish symbolism and whether there are certain parallels between the poetics of Ivan Martinka and the works of the painter Marc Chagall.

8

Sytuacja komunikacyjna w kulturze archaicznej a symboliczność komunikacji

88%

Kulczycki E.

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2012

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tom 12

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nr 1(16)

39-52

EN

The purpose of the present paper is to discuss several consequences of the phenomenon of communication from the perspective of philosophy of culture and communication theory. Apart from the purely communicative and philosophical issues, the article touches upon the questions that concern the origin of metaphysical thinking in ancient Greek culture. The article is an attempt at showing conditions which have to be fulfilled to achieve basis for philosophical reflection about communication. The paper consists of three main sections: the first one examines the two levels of the reconstruction of communicative situation in the Archaic culture, the second considers the origin of a symbol and the fusion of thought and action, whereas the third section presents a philosophical perspective on the genesis of the metaphysical thinking and symbolic communication. The most important conclusion to be drawn here is that communication can be understood as a non-symbolic process.

9

IMAGE OF THE OTHER AS A REFLECTION OF CULTURAL IDENTITY (A CASE STUDY OF RUSSIAN POSTMODERN PROSE AND DRAMATURGY)

75%

Merezhynska G. , Vasylevych O.

World Literature Studies

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2023

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tom 15

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nr 1

58 – 68

EN

This article examines the strategies for creation of the images of the Other and the One-of-Us as exemplified in postmodern prose and dramaturgy (Evgenii Grishkovets’ drama Zapiski russkogo puteshestvennika [Notes of a Russian traveler], 2011; Maria Arbatova’s dramatic travelogue Po doroge k sebe [Eng. trans. On the Road to Ourselves, 1998], [1992] 1999; Vladimir Tuchkov’s hypertext novel “Russkii I Tszin” [Russian I Ching], 2009; Valerii Kislov’s comical treatise “Kratkii kurs u-vei” [A short course on wu wei], 2009). The close attention to the images of the East and the West and emphasis placed on similarities and differences with the Russian worldview is driven by the transitional character of Russian culture and its search for identity. The dominant strategy emerges in reviewing the outdated images of the Other and the One-of-Us. By creating these images, the authors employ a range of strategies: demythologization/mythologization, inversion, and apophatics. The common intention of the works lies in promoting cultural dialogue.

10

PROCESJE, DOŻYNKI, FESTIWALE... CYKLICZNE FORMY DZIAŁALNOŚCI LUDOWYCH ZESPOŁÓW ŚPIEWACZYCH W POLSCE

75%

Kasprzyk D.

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nr 2

48 - 61

EN

In 2015 Wrocław foundation "Ważka" in cooperation with some Polish scientific institutions organized a project: "Local folk groups – an ethnographic laboratory". The project was financed by the Ministry of Culture and National Heritage. The organizers studied 96 folk groups active in Rural Women's Circles in 4 voivodships. It was established that their activities concentrate round periodical events, mainly official ones such as local harvest festivals, historic anniversaries, annual reviews etc. Some of them accompany church holidays: Easter, Christmas, Corpus Christi. Folk groups' activities are also connected with local initiatives of various organizations and local celebrations. The periodical character of these activities triggers specific preparations and determines the repertoire as well as the division of duties among group members.

11

Geniusz i szaleństwo a proces twórczy

75%

Dudek Z. W.

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nr 4(190)

549-563

EN

The modern science does not possess adequate means of analysis and interpretation of genius and madness. Objective and statistical methods and rationalistic analysis push away the specificity of these phenomena. Genius and madness are possible to analyse and interpret from the perspective of Carl G. Jung’s theory of archetypes. Genius and madness are elements of the qualitative process of transformation of the human consciousness (initiation), but their meaning in the context of the individuation process (formation of individual personality) is different. In the context of creative process and in the context of culture the problem becomes crucial. Constructive interpretation of genius and madness is possible on the basis of “round way” metaphor, which catch complex nature of human symbolic activity, creative process and the culture. The Jungian concept of circumambulatio (rounding) is useful as well.

12

DANIEL KRMAN AKO SYMBOL V PRIENIKU LOKÁLNEJ, KONFESIONÁLNEJ A NÁRODNEJ IDENTITY (NA PRÍKLADE MYJAVY)

75%

Macho P.

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tom 64

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nr 1

43 – 62

EN

The paper analyses the importance and place of evangelical bishop Daniel Krman as a symbol in the local (the inhabitants of town Myjava), confessional (Protestants) and national (Slovaks) identity and memory. It examines folk manifestations, literary production and the societies, institutions and public spaces in Myjava that have adopted Krman´s name. The golden age of the institutionalized commemoration of D. Krman may be the first half of the 20th century. To date Krman predominantly functions as a significant confessional symbol, therefore Krmanesque festive culture is also closely related to the clerical and religious life. This symbol was usually pushed out of the context of various secular (public, national) festivals. The literary texts and ceremonial speeches written in the year 1940 (the 200th anniversary of Krman´s death) were marked by the resistance of the Lutheran community to the totalitarian regime of the Slovak State: despite the single attempt at the ecumenical understanding of the symbol, the literary image of Krman as a martyr of the evangelical faith became a tool of petrified confessional differences on the local as well as nationwide level.

13

Symbol i alegoria w filozoficznej egzegezie stoików

75%

Domaradzki M.

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tom 11

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nr 2-3(13-14)

719-736

EN

The present paper aims to ascertain whether, and if so, to what extent the modern distinction between the concepts of ‘symbol’ and ‘allegory’ can be applied to Stoic hermeneutical activity. The philosophy of the Stoics invites such a discussion, since the philosophers were the first thinkers in antiquity to actually have used the terms with reference to the process of retrieving the hidden meaning of various literary constructions. Thus, Chrysippus’ interpretation of the myth of Athena’s birth provides the point of departure for our considerations, since it is in the philosopher’s exegesis that we find the very first use of the word ‘symbol’ understood as a theoretical tool for interpreting texts. Subsequently, the article proceeds to discuss the interpretations of the same myth that were presented by Cornutus and Heraclitus who use the words ‘symbol’ and ‘allegory’ interchangeably. While the paper argues that in none of the cases analyzed do we find an understanding of the terms ‘symbol’ or ‘allegory’ that would entirely correspond to modern definitions of the terms, it also stresses that the impossibility of classifying Stoic interpretations as either solely ‘symbolical’ or solely ‘allegorical’ does not diminish the cultural import of Stoic hermeneutical activity.

14

Hrubanova novotomistická estetika v olomoucké Filosofické revue

63%

Pospíšil Z.

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nr 3

63-78

EN

Jaroslav Hruban (1886-1934), a follower of Otakar Hostinsky, is an unjustly marginalized Czech aesthetician, even though his work shows a considerable body of philosophical, psychological, and aesthetic learning. The lack of interest in Hruban's thought might be explained by the fact that he lived a secluded life outside the main cultural centers (in Uhersky Brod), did not work at a university, and was a theorizing aesthetician of a speculative orientation in an age promoting positivism, empiricism, and interest in the form and structure of art. His 'Introduction to Aesthetics' (Uvod do esthetiky) (1915) is the first Czech attempt at a philosophy of aesthetic values, which, eventually, became the major subject of his work - 'The Essence of Aesthetic Value: A Contribution to the Metaphysics of Aesthetics' (Zaklady esteticke hodnoty: Prispevek k metafysice estetiky) (1930). Hruban's aesthetics was greatly indebted to Kant's transcendental psychology and Volkelt's theory. Since the late 1920s Hruban had drawn inspiration from the Thomist teaching represented in particular by J. Maritain. The scholastic thought was the common denominator of his texts published in the Philosophical Review (Filosoficka revue), a Thomist-oriented quarterly established by Dominicans in Olomouc in 1929. He perceived art as a 'servant of transcendence' and the supreme manifestation of human mind. Beauty, in his understanding, equally pertained to the universe of transcendence, to the supersensory, metaphysical order. He strove for such an aesthetics that would - in terms of neo-Thomism - remove the antithesis of the sensual and the spiritual, the physical and the metaphysical, the naturalist and the idealistic. The aesthetic value acted as a mediator between the two worlds. A profound humanism of his work, together with some aspects interesting from the scholarly point of view, proves a number of his ideas can potentially address the present audience. The terms aesthetic culture or the aesthetic were well ahead of their time.

15

Sotsiokul'turna dialektyka ekonomichnykh system

63%

Kutsyk P. M. , Bashnyanyn G. I. , Shevchyk B. M.

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2017

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tom 1(75)

71-83

EN

The socio-cultural principles of the functioning of economic systems, which activate the contours of intensifying and countervailing reverse relationships in the paternal triads of socio-economic reproduction in the bipolar space of sensuous and ideation culture mentalities are considered. The following methods are used: a dialectical one, an ontological one and the method of system analysis. A bifurcation mechanism in paternal practices of economics is explained by the innovative and paternal design of Schumpeter innovators that act as an organizational α-pattern of basic paternal triads of socio-economic reproduction at the microeconomic level. The homeostasis of economic systems is achieved by means of entropy: at the microeconomic level – by the replacement of α-pattern with γ-pattern as an organizational one; at the macroeconomic level – by the implementation of a chiliastic project of a “post-human” in the conditions of a sixth technological structure of NVIS-techno-convergence, which is the quintessence of the spread of the values of the sensuous culture and mechanistic worldview. At the macroeconomic level a bifurcation mechanism of the functioning of economic systems is explained by socio-cultural fluctuations of the change of a dominant type of cultural mentality. The third wave of a sixth NVIS-technological structure spreads as an innovative and paradigm project of an ideation type of culture. The cognitive space of intellectual benefits production the consumer and exchange value of which is their ontological novelty, which reflects the degree of relevance of noumenal and phenomenal existence acts as the attractiveness environment of forming the noo-economy of ideation culture. The scientific novelty of the research lies in: firstly, the definition of an entropy mechanism of pattern substitution in the structure of business triads; secondly, the definition of the space of socio-cultural fluctuations as a prerequisite for the essential changes of the functioning of economic systems; thirdly, the hypothesis development that the noo-economy of ideation culture arises as a result of the modifications of a cognitive cover of a paternal core and is accompanied by the emergence of such a variant of catallaxy where the source of the information product value is the essence dimension of being narratives given through noumenon-concept and expressed by a sign-image-mediator in the structure of a word-symbol of the ideation culture. The practical significance of the theoretical results lies in the fact that the consideration of socio-cultural characteristics of fluctuations in economic development processes minimizes those externalities that reproduce the vicious circles of economic extractions, increasing economic contradictions.