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Possible Worlds of Planet Solaris: The Reader’s Consciousness in the Condition of Indeterminacy

100%

Grebeniuk T.

nr 33

209-227

The article examines the specifics of the reader’s reception of Stanisław Lem’s novel Solaris in the context of indeterminacy, and the openness of the work to interpretation. The paper examines literary approaches to the formation of meaning in the process of reading this novel, in particular those implemented in Manfred Geier and Istvan Jr. Csicsery-Ronay works. Marie-Laure Ryan’s adaptation of the theory of possible worlds to literary analysis is employed as the methodological basis of my research. On the one hand, the effect of indeterminacy corresponds to the fantastic nature of the conditionality of Lem’s novel. Indeed, the key issue of the work – the encounter of humans with the unknown – requires the author to apply the potential of secrecy. On the other hand, this highly literary work (as well as Andrei Tarkovsky’s film adaptation) is endowed with multiple and ambiguous semantic codes that appeal to the depths of human consciousness and the unconscious. These codes cannot be interpreted unambiguously and, therefore, also provoke a state of uncertainty in the reader. In the textual actual world, semantic codes produce indeterminacy. They are linked to the essence of the single inhabitant of the Solaris, the Ocean, and phantoms created by it who visit the Station. In the novel protagonist’s Kris Kelvin personal world, the state of indeterminacy is associated with the existential essence of his relationship with his beloved Rheya and the problem of making contact with extraterrestrial intelligence. The surreal imagery of Kris’s dreams and visions provide for possible interpretations of the semantic codes of his world.

Talking Animalish in Science-Fiction Creations. Some Thoughts on Literary Zoomorphism

87%

Kordos P.

nr 1

219-226

I would like to point out an interesting technique in picturing the aliens in SF books and TV series. In order to differentiate the humans and the extraterrestrials, writers give the latter animal traits: they “talk animalish,” borrowing from the animal world elements that would serve as a way of describing what is not human. The first part of the below text presents some of the most popular animal aliens in the recent SF history. The second is concentrated on writings of China Miéville and Stanisław Lem. Miéville’s world, Bas-Lag, abounds in curious animal sentient races. The writer has defined in detail one more race, Ariekei, for the needs of his latest book. Lem, on the other hand, is a great and humorous theoretician of how they aliens would look like and what the ways we think about them are.

Stanisław Lem: Lukrecjusz ze Lwowa

87%

Okołowski P.

nr 65

33-43

Lem began his writing career during the Second World War under the German and Soviet occupation (in Polish Lviv) and during the early postwar years. The war and the subsequent period of Stalinism in Poland had a deep impact on him. Lem is the most famous Polish writer, not Jewish, but first of all he is par exellence a great philosopher, like Schopenhauer, Russell, Popper or Kotarbiński. I call his position in the philosophy as „rationalistic naturalism with metaphysical extensions”. Lem agreed with this opinion. One can call his outlook an enlightened anthropological manichaeism or the philosophy of inequality. Lem gave ideas, which relate to the problem of evil to issue of community (human propensity for evil and the temporal-social nature of man). I repeat my main proposition (2010): the philosophy of Stanisław Lem is Neo-Lucretianism and Lem can be called the Lucretius of 20th century. The philosophical system of Lem is parallel to the ancient poem De rerum natura (On the Nature of Things), written in the first century B.C. by the famous Roman poet and philosopher Titus Lucretius Carus. The Antireligiosity of both philosophers doesn’t concern all religions; it opposes the one which propagates a false outlook upon life. Therefore, their antireligiosity goes together with apologetics of religion. Lucretius and Lem don’t negate the religiousness, i.e. religious disturbance of the soul. In opinion of Lucretius gods are necessary for people, Lem is of the opinion that God is “the beneficial power”. Lem also says that the Christian system of values is the most proper from the point of view of human nature. He repeats after Schopenhauer and Feuerbach (also Lucretius) that religion is a remedy for the fearful certainty of death. Lem – the atheist in common parlance – from the Christian point of view is the man of ‘strange faith’. There is an eschatology in his outlook, though a worldly (finitistic) one, which clearly has a Lucretian nature. In opinion of both there are two attributes of the Cosmos: extermination (Lucretius says mors immortalis, Lem – holocaust), and creation. A mortal human finds comfort in the idea that ‘other worlds’ come into being in the dead Cosmos eternally and ‘different minds’ are born in them.