Wyniki wyszukiwania - Biblioteka Nauki

1

Graus oinophoros. Fantasmagoria śmierci – fantasmagoria obrazu

100%

Borowicz S.

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nr 4(291)

191-197

EN

Anus ebria is an image created out of anty-ideas, clichés that violate or distinctly undremine the cultural taboo, just as drunken women, sexual promiscuity or emancipation from the rule of traditionally established norms. As a comic and sneering „discloser” of norms and principles it becomes one of the most characteristic signs of the „eschatology of inebriation”. This is not so much an „old female drunkard” as an „old rebel”. In its visual and linguistic dimension she assumed the shape of a lascivious old drunk whose vulgar behaviour is a vivid reversal of the natural state of being.

2

Transgresja wobec tragedii, śmiech przeciwko śmierci

100%

Wasilewski J. S.

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nr 4(291)

184-190

EN

The author is working on a text about comical transgressions in culture, entitled Niepoważność; the published article is a fragment. One of the mourners attending a funeral of an English soldier is the deceased’s best friend, dressed in a bright yellow summer frock and pink knee socks. This costume is connected with a promise made by the two men on the battlefield: of one of them were to perish then the other would dress in this way for the funeral. The ethnologist places the event within a wider cultural context, not satisfied with a psychological explananation. It is precisely the anthropologist who can decipher in assorted ways the symbolic content of the funeral transgression: in an individual case he should perceive despair and rebellion, while a collective act should be interpreted as an expression of the state of death, its acceptance and overcoming

3

Kara śmierci w przekazie Talmudu Babilońskiego

71%

Łabuda P.

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tom 44

EN

When reading the Babylonian Talmud it has to be noted that it gives a fragmentary account of the capital punishment. However, the Talmud indicates who, for what and in what way should be condemned. The Talmud’s account of Jesus’ death is even shorter. It is not only pure fiction but is also a result of the authors’ deliberate action. The description of b. Sanh 43a, in a particular way, shows the clear goal – to discredit Jesus. What is written about Jesus’ death in the Talmud can be explained as personal and peculiar Jewish interpretation based on clearly defined intentions.

4

Mortality as a Philosophical-Anthropological Issue: Thanatology, Normativity, and "Human Nature"

70%

Pihlström S.

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nr 1

54-70

EN

This paper examines mortality-the fact that we humans are all going to die-as an issue in philosophical anthropology, by applying a fourfold typology of some key forms of philosophical anthropology to the topic of death and mortality. First, this typology, originally suggested by Heikki Kannisto, is outlined; the mortality issue is, then, viewed from the perspective it opens. Finally, the challenges to our understanding of death and mortality that this perspective may help us meet are discussed. The treatment of mortality from the perspective of philosophical anthropology may make it more understandable in a manner that will highlight the importance of the concept of normativity in the philosophical examination of any such humanly relevant issue.

5

Death, Hegel, and Kojève

60%

Inwood M. J.

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nr 2

68–77

EN

Stemming from a reading of Hegel’s account of the struggle for recognition in the Phenomenology of Spirit, Kojève argued that death is the central notion of Hegel’s philosophy. I will discuss several themes in relation to this claim of Kojève’s interpretation of Hegel, namely the themes of freedom, individuality, and historicity. I will also discuss Kojève’s reading that Hegel rejects both all conceptions of the afterlife, and too the belief in the afterlife as a manifestation of the “unhappy consciousness”. I will point out flaws of Kojève’s interpretation throughout.

6

God and Self in Confessiones IV and Beyond: Therapeia, Self-Presence, and Ontological Contingency in Augustine, Seneca, and Heidegger

60%

Knotts M. W.

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tom 82

113-144

EN

This article investigates Augustine’s reflection on the death of his friend in Confessiones IV. A critical treatment of this passage discloses the three key themes which will form the main substance of the analysis: self-presence, the contingency of being, and divine absence. Integrating philosophical and theological methodologies with an historical-critical treatment of Augustine’s work, this article relates Augustine’s insights to his foregoing classical context and his reception in posterity, with particular attention to Lucius Annaeus Seneca (ca. 4 BCE-65 CE) and Martin Heidegger (1889-1976). This investigation shows that these three figures are connected by an appreciation of how self-presence and ontological instability are constant facets of human life, though easily neglected. Each advocates a curriculum of philosophical training, whereby one learns to pacify the mind by an awareness of the true nature of mundane reality. This research contributes to the renewed appreciation of how the therapeutic aspects of classical philosophy influenced early Christian authors; illuminates a key episode in Augustine’s life en route to his conversion to Christianity; and raises questions about the “apophatic” dimensions of Augustine’s theology and anthropology.

7

Textual Anastomosis: About the Vanishing Body and the Resurrection of a Character. A Transversal Reading ofBlack Water(1992) andMudwoman(2012) by Joyce Carol Oates

60%

Pop A.

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nr 3

77-92

EN

In 1992, the much acclaimed prolific American writer Joyce Carol Oates publishes Black Water – a very harsh and condensed literary reenactment of a gruesome event having taken place more than twenty years before and known as the “Chappaquiddick incident”. Another twenty years later, through her 2012 novel Mudwoman, the author seems to revisit the topic that had haunted her for decades. This paper aims at establishing a certain narrative pattern connecting the two novels not only thematically, but also phantasmatically: the sudden “resurrection” of Joyce Carol Oates’s character in the 2012 novel is, as we see it, far from being “incidental”. By “textual anastomosis”, we understand a subjective association of narratives in order to show how the disembodied consciousness “travels” from one character’s fictional body to another’s, triggering a whole bunch of personal memories which also resurrect in this other character’s fictional biography.

8

Jaka piękna katastrofa

51%

Mormul J.

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tom 23

102-125

EN

Jowita Mormul What a beautiful catastrophe Tragic human death is nowadays commonplace in the news media, on the Internet, advertising and in the arts. Art-pieces on post-mortal, sepulchral and sacral subjects and war include the elements of death in creative discourse. Massively reproduced photography and film reproduce images related to death and violence, which are perceived both in the context of information and art. Art-pieces in galleries and different collections contribute to the fact that death begins to fall under market law and functions as commodities. Based on selected phenomena in art, history and media communication, Mormul analyzes the mechanisms that cause the popularity of death related themes and the associated sensation to be the inspiration for artists.