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Antiturismo e scrittura di viaggio in se non la realtà di Tommaso Landolfi

100%

Bruni R.

nr 4

527-537

Zbiór Se non la realtà, opublikowany w 1960 roku, obejmuje relacje z podróży spisywane przez Tommaso Landolfiego w latach pięćdziesiątych. Wśród zawartych w zbiorze tekstów można znaleźć opowiadania, artykuły, mikroreportaże dotyczące różnych – również mniej znanych – miast włoskich. Pisarz wybiera trasy alternatywne wobec turystyki masowej, którą ostro krytykuje. Antyturystyka, którą uprawia Landolfi, odzwierciedla się także w jego stylu literackim, przejawiającym cechy nietypowe dla literatury podróżniczej, jak łączenie fikcji literackiej i non-fiction, liczne aluzje i cytaty, iluminacje ezoteryczne. W przeciwieństwie do innych autorów reportaży podróżniczych z lat pięćdziesiątych, jak Pasolini czy Piovene, Landolfi krytykuje euforię związaną z rozwojem Włoch w czasach boomu ekonomicznego i zapowiada tym samym niektóre tematy podjęte później przez Guida Ceronettiego w Un viaggio in Italia.

Se non la realtà, published in 1960, collects travel stories written by Tommaso Landolfi during the 1950s. Among the texts contained in the collection you can find stories, articles, micro-reports on various – also less known – Italian cities. The writer chooses alternative routes to mass tourism, which he strongly criticizes. Anti-tourism practiced by Landolfi is also reflected in his literary style, adopting strategies unusual for travel literature, such as combining literary and non-fiction fiction, numerous allusions and quotes, and esoteric illuminations. Unlike other authors of travel reports from the 1950s, such as Pasolini or Piovene, Landolfi criticizes the euphoria associated with the development of Italy during the economic boom, anticipating some of the topics of Guido Ceronetti’s Un viaggio in Italia.

Rzecz, dzielenie się, wywłaszczenie. Alternatywne ekonomie dzieci Korczaka

100%

Rakoczy M.

2022

tom 117

nr 1

38-51

This article explores the economic dimensions of Janusz Korczak’s pedagogy interpreted through the cultural history of interwar childhood. Using the perspective of new childhood studies, the author discusses Korczak’s activities as a search for the ability to recover and value the ethos of object management – present in the grassroots practices of Polish and Jewish working-class families and their children. The author calls Korczak one of the first educators who insisted on approaching childhood from the perspective of objects, work, possessions, and property. His intention was to thoroughly revise the contemporary philosophical approach to the child-adult relationship, highlighting not only the familial ties or difference of experience but also the economic abuse with the otherwise inconspicuous objects of everyday life as its actants. His point of view was unprecedented – not only did it enforce a revision of certain trends in pedagogy, but it also inspired a radical design of culture based on the then novel economic approach to life.

Objawienie w ujęciu radykalnej ortodoksji

80%

Zatwardnicki S.

nr 2

237-260

A broad understanding of revelation corresponds to a wide range of theological interests of radical orthodoxy. The article shows which conceptions are struggled against and which interpretations of revelation are promoted by the movement’s supporters. Following Thomas Aquinas, representatives of radical orthodoxy assume that revelation is an event which combines illumination of the intellect, the interpretation of reality in this light and internal transformation of a soul. Such a point of view leads to rejection of a modern conception of revelation (Suárez’s heritage). According to representatives of radical orthodoxy, by coming back to patristic and medieval roots, especially to metaphysics of participation, one can overcome dualisms of faith and reason together with those of nature and grace. Henri de Lubac’s surnaturel paradox is spread onto issues of biblical exegesis and development of doctrine. Issues of relation of theology to philosophy is dealt with as well. In fact the discussion with opinions of leaders of the movement should be reduced to a meta-argument concerning the polarity: unity vs distinction. Finally, the attitude of radical orthodoxy is presented against a background of catholic theology. The radicalism characteristic of the movement turns out to simultaneously shake the orthodox balance typical of Catholicism.