Wyniki wyszukiwania - Biblioteka Nauki

1

Melancholia "ikonograficzna" Zygmunta Krasińskiego"

100%

Chmiel M.

Rocznik Przemyski

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2012

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tom 48

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nr 2: Literatura i Język

105-124

EN

The epistolography by Zygmunt Krasinski provides us with research material that analysis has allowed to distinguish the motifs as well as contexts undergoing an illustration of melancholy. The point of the research was to discuss the notions appearing in the letters of the Romantic, including its dependence on the iconographic presentations. After all, melancholy is an artistic figure ingrained in "the world of the pure forms" and "the world of the motifs". According to the dissertation, it was the romantic iconosphere that proved to have a great impact on Krasiński's imagination. The background of the period, his reading interests and certain paintings undoubtedly had an influence on the artist's view of reality. Therefore, melancholy present in the letters by Zygmunt Krasinski "functioned"on the principle of representations ingrained in the culture including the vanitas idea, floral motifs (leaves, flowers) orthe homo bulla motif.

2

XIX-wieczne badania ludoznawcze na obszarze Łotwy w świetle korespondencji Stefanii Ulanowskiej do Jana Karłowicza

80%

Rembiszewska D. K.

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tom 38

98-107

EN

Letters, which are the basis of the article, are a part of Jan Karlowicz’s (a 19th century ethnographer, lexicographer) heritage kept in the historical archive in Vilnius. They are evidence of correspondence between Jan Karłowicz and Stefania Ulanowska, the author of Łotysze Inflant Polskich, a w szczególności z gminy wielońskiej powiatu rzeżyckiego since October 1889 until January 1890 during Ulanowska’s stay in the village of Wielony, now Viļāni (Latvia). The correspondence is a source of rich material including information about Ulanowska that has not been published so far as well as data of Latgale’s and its inhabitants’ past. Moreover, it is a unique evidence of scientific peregrinations. These letters have their contribution in ethnographic research on the former territory of Poland as they show circumstances and methods of exploration used in the 19th century. At the same time they can be an interesting gloss for research over Latgalian dialects as far as names of material culture are concerned.

PL

Listy, stanowiące podstawę omówienia, pochodzą ze spuścizny Jana Karłowicza (XIX-wiecznego etnografa, leksykografa) przechowywanej w litewskim archiwum historycznym w Wilnie. Są one świadectwem korespondencji prowadzonej przez Jana Karłowicza i Stefanię Ulanowską – m.in. autorkę Łotyszy Inflant Polskich, a w szczególności z gminy wielońskiej powiatu rzeżyckiego, od października 1889 r. do stycznia 1890 r. podczas pobytu badaczki w miejscowości Wielony, obecnie Viļāni (Łotwa). Korespondencja ta dostarcza dość bogatego materiału, zawierającego informacje dotychczas niedrukowane na temat Ulanowskiej. Przynosi także sporo danych z przeszłości Łatgalii i jej mieszkańców. Poza tym stanowi jednostkowe świadectwo peregrynacji naukowych. Listy te wnoszą wkład do historii badań etnograficznych na terenach dawnej Rzeczpospolitej, unaoczniają okoliczności, metody eksploracji w wieku XIX. Jednocześnie mogą być interesującą glosą do badań nad gwarami łatgalskimi w zakresie nazw kultury materialnej.

3

La consciencia estratégica del discurso: acerca de Las Cartas de Madre María de Jesús de Ágreda al rey Felipe IV

70%

LEWANDOWSKA J.

Planeta Literatur. Journal of Global Literary Studies

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2014

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nr 2. Assia Djebar and woman writing / Assia Djebar et l'écriture au féminin

57-72

ES

En la reflexión que sigue me gustaría apoyarme en el concepto de ‹‹la conciencia estratégica del discurso›› con el que Myriam Díaz-Diocaretz se refiere a la subversión inscrita en el uso femenino de la escritura. Una subversión que consiste en el uso público de la palabra escrita, en percibirse a sí misma como autora, y no en el simple hecho de escribir, (1993: 98-103). Desde esta noción plantearé la lectura crítica de unos escritos escogidos de María Fernández Coronel y Arana (1602- 1665), conocida por su nombre de religión: María de Jesús de Ágreda, en un análisis que comprende no sólo lo que escribía ―el artefacto textual― sino también el cómo y el por qué de esta escritura. A la vez quiero subrayar que la lectura que aquí propongo constituye un punto de partida para un estudio mucho más amplio y de un corpus comparativo extenso con los cuales espero profundizar en el tema de las escritoras monjas.

4

Teoria dyskursu wobec badań nad epistolografią. Analiza korespondencji Agnieszki Osieckiej i Jeremiego Przybory

70%

Paluch A.

Studia Slavica

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2014

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tom 18

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nr 2

263-276

EN

A discourse can be variously defined. It is also used by different areas of science. Discourse analysis allows to see not only what is directly given in the text, but also what has had an influence upon its creation. Therefore, the theory of discourse, where the main foundation is its three-dimensionality (cognitive dimension, expresive dimension and interactive dimension), discourse's subjects and context, can be used as a method of epistolography research. An analysis of Agnieszka Osiecka's and Jeremy Przybora's correspondence from the position of a discourse's investigator will allow to acknowledge any intertextual links as well as those that arise from the context or the interaction: the relationship between subjects, their experience related to their private life, work, life experience, along with the surrounding reality while writing letters - travel, social meetings, attempts to define the relationship and its development.

5

Some intellectuals in Tacitus and Pliny the Younger

60%

Pigoń J.

Classica Cracoviensia

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2015

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nr 18

311-334

EN

The paper provides a (far from exhaustive) overview of references found in Tacitus’ historical works (Annales, Historiae, Agricola) and in Pliny the Younger’s Epistulae to people who may be defined as “intellectuals”, notably to orators, historians and philosophers. The historian Tacitus is, in general terms, somewhat uninterested in those people in their capacity as men of letters; his focus is, rather, on their involvement in Roman politics (but he makes some interesting side-comments on their intellectual activity). Pliny, on the other hand, is more inclined to emphasize their mental pursuits and, also, to praise their achievements. However, a closer reading of passages devoted to such intellectuals in the Epistulae reveals that he uses them to promote his own image as an ideal Roman, devoted not only to studia but also to officia publica and officia amicorum, and an upholder of humanitas.

6

Claudianus Mamertus in the eyes of Sidonius Apollinaris

60%

Styka J.

Classica Cracoviensia

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2014

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nr 17

189-201

EN

The present paper discusses the person and literary achievements of Claudianus Mamertus as seen by his fellow writer and friend, Sidonius Apollinaris. In his extant writings, Sidonius presents a sympathetic and, indeed, impressive image of his friend as both a devout member of the Christian community and an outstanding intellectual. Both the letters to Mamertus and the eulogy written after his death testify to the friendship between the two writers, and the intellectual, spiritual, and personal qualities of Claudianus Mamertus. Sidonius’ works concerning Mamertus are often analysed to underscore the philosophical and theological character of Mamertus’ work; yet their elegant form and their deep connection to cultural tradition deserves also an analysis from a more aesthetic, literary point of view.

7

Cechy fonetyczne polszczyzny południowokresowej w listach metropolity kijowskiego Jana (Hioba) Boreckiego z lat 1624–1629

60%

Sicińska K.

Rozprawy Komisji Językowej ŁTN

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2015

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tom LXI

199-220

PL

Artykuł zawiera omówienie graficzno-fonetycznych właściwości dwóch listów Jana (Hioba) Boreckiego, prawosławnego metropolity kijowskiego w latach 1620–1631. Listy te, adresowane do księcia Krzysztofa Radziwiłła, datowane jeden na 1624 rok, drugi na 1629 rok, zachowały się w rękopisach, nie są jednak najprawdopodobniej autografami. Pod względem językowym reprezentują one polszczyznę południowokresową XVII wieku, czyli historyczną odmianę regionalną języka polskiego używaną na dawnych Kresach Południowo-Wschodnich, pozostającą pod wpływem języka ruskiego (ukraińskiego). Analiza językowa, ograniczona do przedstawienia kresowych regionalizmów fonetycznych, wykazała, że badane listy poświadczają szereg istotnych cech tejże odmiany, takich jak np. przejście grupy eń w ę w pozycji przed spółgłoską szczelinową s, wygłosowe -ć w miejscu -c, przejście ś w R przed C, zachowanie C przed samogłoskami innymi niż i, mieszanie spółgłosek l i ł, formy z r w miejscu rz oraz formy hiperpoprawne z rz (lub rż) zamiast r, formy z twardą grupą ke oraz ky i inne. Niektóre właściwości bardzo charakterystyczne dla polszczyzny południowokresowej, jak np. redukcja i zwężenie samogłoski nieakcentowanej, nie znalazły jednak w analizowanych tekstach swojego potwierdzenia.

EN

The article includes graphical and phonetic description of two letters written by Jan (Hiob) Borecki, the Orthodox metropolitan of Kiev in the years 1620–1631. Addressed to prince Krzysztof Radziwiłł, the letters dated 1624 and 1629 were preserved as manuscripts, but probably they are not autographs. In terms oflanguage, they represent the Polish language of the Southern Borderland in the 17th century – the historical regional variety of the Polish language of former South-Eastern Borderland, influenced by the Ruthenian (Ukrainian) language. Linguistic analysis, restricted to depicting the phonetic regionalisms of the Borderland, has shown that the examined letters authenticate many significant features of the variety in question, such as for example: transition of the eń group into ę while before fricative consonant s, occurrence of the final ć in the place of c, transition of ś into R before C, the way C was used before vowels other than i, mixing of consonants l and ł, forms including r in the place of rz as well as hypercorrect forms including rz (or rż) in the place of r, forms with strong ke, ky and other groups. However, there are some features that are characteristic for the Polish language of the Southern Borderland, for example reduction and narrowing of an unstressed vowel which are not confirmed in the analysed texts.

8

Emigracyjne życie Elżbiety Bośniackiej w świetle jej korespondencji

60%

Gosik-Kapelińska I.

Annales Universitatis Paedagogicae Cracoviensis. Studia Poetica

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2016

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tom 4

42-50

EN

The subject of the considerations contained in this article is the part of the epistolary legacy still existing in the form of the manuscripts from the collection of Teofil Lenartowicz. They were written by Elżbieta Bośniacka, a well-known poet and playwright writing in the nineteenth century, whose most popular play Defense of Częstochowa enjoyed a permanent presence on the stage of theaters in Poland and abroad. Correspondence between the two writers is also an excellent testimony to the reconstruction of the unknown enough history of the Adam Mickiewicz Academy of Literature in Bologna, which was an important institution for scientific reasons, the popularization of knowledge, as well as political field.

9

Listy Zygmunta Sarneckiego do Franciszka Rawity-Gawrońskiego (1887–1920)

60%

Koko E.

Galicja. Studia i materiały

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2015

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nr 1

309-327

EN

The published letters of Z. Sarnecki illustrate contacts of both representatives of Polish literature at the turn of the 19th and 20th century. Their beginning was connected with Z. Sarnecki’s proposal given to F. Rawita-Gawronski to cooperate in the journal “Swiat” (The World) issued in 1888–1895. Relations initiated then lasted almost until the end of Sarnecki’s life being characterized by mutual respect and kindness. These letters complement the state of knowledge on Sarnecki’s problems connected with editing the journal. They also bring information on his reaction to F. Rawita-Gawronski’s publications and certain details connected with Z. Sarnecki’s biography, especially in years 1917–1920.

PL

Korespondencja Z. Sarneckiego i Franciszka Rawity-Gawrońskiego obrazuje kontakty obu tych przedstawicieli polskiej literatury na przełomie XIX/XX w. Jej początek był związany z przedłożoną F. Rawicie-Gawrońskiemu przez Z. Sarneckiego propozycją współpracy w piśmie „Świat”, wydawanym w latach 1888–1895. Zadzierzgnięte wówczas relacje przetrwały niemal do końca życia Sarneckiego. Cechowały je wzajemny szacunek i życzliwość. Listy uzupełniają dotychczasowy stan wiedzy o kłopotach Z. Sarneckiego związanych z redagowaniem pisma. Przynoszą również informacje o jego reakcjach na publikacje F. Rawity- -Gawrońskiego oraz pewne szczegóły związane z biografią Z. Sarneckiego, zwłaszcza w odniesieniu do lat 1917–1920.

10

Rola diariusza Hieronima Floriana Radziwiłła w edycji listów Magdaleny z Czapskich Radziwiłłowej

51%

Maciejewska I.

Prace Literaturoznawcze

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2016

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nr 4

255-267

EN

The paper characterizes the diary of the duke Hieronim Florian Radziwiłł, as the sourceused during edition of his second wife's letters to her fiancé and subsequently husband from1744-1750. Due to the fact that most of Radziwiłł's answers have not been retained, the diary lets settle doubts on issues encountered during research on his wife's collection partly. It provides researches with chance to complement missing dates and places, recognize described persons, solve unclear issues. The notes let decode crucial features of addressee's difficult personality, whereas for a few years the author had only spoken highly about him. Later sheran away from him and pleaded for invalidation of the marriage.

11

Listy pasterskie w posłudze słowa biskupa Jerzego Ablewicza

51%

Tragarz M.

Polonia Sacra

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2016

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tom 20

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nr 3(44)

141-159

PL

List jako forma komunikacji interpersonalnej znany był już w najstarszych kulturach i cywilizacjach. Ma on także swoją chrześcijańską genezę i etymologię. To także forma przekazu doświadczenia Boga i wiary. List pasterski odegrał bardzo ważną rolę w posłudze słowa biskupa tarnowskiego Jerzego Ablewicza. Jest on autorem 70 listów pasterskich skierowanych do diecezjan podczas jego 28-letniej posługi biskupiej. Odnoszą się do szeroko rozumianego życia religijnego, przeżywanych koronacji czy obchodów rocznicowych. Stanowią swoiste repetytorium wiedzy historycznej. W większości dotyczą tarnowskich świętych i błogosławionych. Są przejawem troski biskupa o poziom wiedzy teologicznej i postawę moralną diecezjan. Stanowią także świadectwo udziału biskupa w obradach Soboru Vatykańskiego II. Omawiane dzieła epistolograficzne przygotowywane były przez arcybiskupa Jerzego Ablewicza i opierały się na źródłach biblijnych, dorobku ojców Kościoła i Magisterium. Przygotowane w oparciu o klasyczny model przepowiadania, mają walory komunikacyjne i pedagogiczne. Arcybiskup Jerzy Ablewicz na łamach swoich dzieł jawi się jako człowiek wielkiego taktu i kultury, który w swojej posłudze doskonale korzystał z listu pasterskiego jako formy posługi słowa i przekazu doświadczenia Boga oraz własnej wiary.

EN

Writing letters as a form of interpersonal communication has been known in ancient cultures and civilizations. It also possesses its own Christian origins and etymology. It is also a source of experiencing God and faith. The pastoral letter played a very important and crucial role in the ministry of the bishop, Jerzy Ablewicz. He is the author of 70 pastoral letters aimed at people of the diocese during his twenty‑eight‑year‑old bishop ministry. These pastoral letters concern not only the widely understood religious life but also religious coronations and anniversary celebrations. The letters also constitute peculiar and individual seminar of historical knowledge. Most of them refer to the saint and the blessed of Tarnów. Not only are they the manifestation of the bishop’s concern regarding the level of theological knowledge but also the moral conduct of the diocese people. They are also the testimony of the bishop’s participation in the Second Vatican Council. The discussed works of the epistolography were prepared by the archbishop, Jerzy Ablewicz and were based on biblical sources of Church Fathers and Magisterium. Based on a classical model of prophecy, they encompass both comprehensible and also pedagogic values. In the pages of his works, the archbishop, Jerzy Ablewicz, comes into sight as the tactful, well‑mannered shepherd. In his ministry the archbishop took great advantage of pastoral letters as a form of word ministry and the source of experiencing God as well as his own faith.

12

O zróżnicowanych funkcjach postscriptum – na przykładzie listów Magdaleny z Czapskich Radziwiłłowej

51%

Maciejewska I.

Prace Literaturoznawcze

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2014

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nr 2

163-175

EN

The paper constitutes an attempt to characterize functions, which postscript can fulfil in the letter. Theoretical arrangements concerning changing over the years rules of letters writing referring them to mentioned in the title source material – collection of letters written by Magdalena Radziwiłłowa in the 1st half of the 18th century are discussed in the paper. The aim of the paper was to verify the thesis whether presence of postscript in the letter was result of ineptness, or unfamiliarity with writing skills of the correspondent, or easiness of being influenced by emotions. The last cause used to be ascribed to women. The investigated source material proves that postscripts in the letters does not have to be disadvantage of the composition, but can constitute signs of planned action that helps to diversify content and exert a define influence on the addressee. Personality, intellect and linguistic competences of the letter’s sender condition the way of use of the postscript.

13

Epistolarne kreowanie wspólnoty. O listownych rozmowach Cypriana Norwida

51%

Ziołowicz A.

Studia Norwidiana

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2014

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tom 32

3-23

EN

The article is concerned with the meta-epistolary layer of Cyprian Norwid’s correspondence and the author’s original conception of the letter and letter-writing resulting from it. It proves the poet’s knowledge of genology, his sound expertise in history and poetics of the letter, as well as his need to transgress the conventions petrified by them, the conventions that are associated with this form of expression. In Norwid’s interpretation the letter is situated in the borderland of various fields of human activity and experience; it is created in the point where realities of life, interpersonal and social communication and the art of the word cross; it forms esthetic and extra-esthetic, extra-text values; it interferes with the course of events (that form biographies of individuals, history of nations, history of man), and first of all with the world of worth. Epistolography proves to be a significant area of Norwid’s experiments with prose; the poet joins narrative with discursive prose here, as well as with poetical and dramatic forms. However, the idea of a letter as a conversation is the key one for the poet. It is developed in numerous creative decisions made by Norwid-epistolographer, such as e.g. blurring the line between the spoken and written word; the inner conversation character of the letter; de-conventionalization of the apostrophes to the addressees and of the farewell formulas, which makes the letter close to the situation of a live conversation; exhibiting the formal imperfection of the letter and its sketchy character; limiting the role of the epistolary subject as a subject of an intimate confession, in favor of the I – You relation, a close connection between the letter and life as well as the letter and the truth. In an epistolary expression understood in this way the center of gravity rests on its inter-subjectivity, on the social value of the letter, on the inter-personal bond and its quality. Hence Norwid favors the conception of epistolary communication as symbolic actions, among which creating a community that has the Truth in its center comes to the fore. In the context of the 19th century transformations of epistolography directed to its autobiographization and, as a result, also to a communication crisis, Norwid’s conception of the letter maintains its separate identity. Preferring the conversation model of the letter, treating it as a part of life, a social form, a means of inter-human communication, of creating a community of thought, emotions and values, Norwid-epistolographer resists the tendencies typical of his times.

14

Metoda kerygmatyczna a epistolografia – rozpoznania

51%

Cwenk M.

Roczniki Humanistyczne

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2015

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tom 63

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nr 1: Literatura Polska

125-134

PL

Tekst jest próbą odpowiedzi nad pytania: czy metoda kerygmatyczna jest/może być narzędziem podczas badania epistolografii, stanowiącej dział piśmiennictwa, do którego najczęściej jej bliżej aniżeli do literatury pięknej? Czy słusznie profesor Maciejewski uważał, że każde dzieło zdradzi swój status usytuowania w Słowie Bożym, gdy zmusi się je do udzielenia odpowiedzi na pytania wypływające z kerygmatu apostolskiego i czy takie przymuszenie możliwe jest podczas badania epistolografii? Artykuł uzasadnia tezę, że jest to możliwe, choć z uwzględnieniem kilku ograniczeń. Po pierwsze – epistolografia może być kerygmatem, ale to świadectwo bardzo elitarne: nadawca i wybrany przezeń najczęściej zaledwie jeden odbiorca--adresat. Tylko w przypadku listów ogłaszanych drukiem ów kerygmat zyskuje większą moc oddziaływania. Po drugie − refleksja nad kerygmatem epistolografii musi zostać ograniczona do listów, które mają charakter konfesyjny, listów − wyznań, eliminując te, którym właściwa jest pierwotna utylitarność. Przedmiotem badawczej refleksji autorka uczyniła zbiór listów Zygmunta Szczęsnego Felińskiego, zatytułowany Listy Świętego do Matki. Ich analiza pozwoliła dostrzec w całym zbiorze obecność kerygmatu rozumianego jako pierwsze głoszenie rodzące wiarę. Listy Szczęsnego daje się więc czytać jako listy apostoła, listy świadka, ale też człowieka, który odsłania swą mądrość; mądrość, która zawiodła go do świętości. Nadawca „przymusza” czytelników--odbiorców do otwarcia się na Chrystusa, swą świętością świadcząc o skuteczności drogi. To „przymuszenie” to swoista pedagogika, propozycja wkroczenia na szlak, który stał się traktem do świętości. Wydaje się więc, że można podczas badania dokumentów epistolarnych posłużyć się kerygmatyczną metodą interpretacji − rzecz jasna z zastrzeżeniami, o których mówiłam na początku. Wówczas można, może nie tyle lepiej, ale z całą pewnością głębiej odczytać ich przesłanie.

EN

The text is an attempt at an answer to the questions: Is the kerygmatic method (or: can it be) a tool for studying epistolography that is a branch of writing, to which it is closer than to literature? Was Prof. Maciejewski right when he thought that each and every work will betray its status of being situated in God's Word when it is forced to give answers to questions arising out of the apostolic kerygma, and is such a coercion possible when researching epistolography? The article justifies the thesis that this is possible, albeit one has to consider some limitations here. Firstly, epistolography may be a kerygma, but it is quite an elite testimony: there is one sender and only one addressee, usually selected by the sender. Only in the case of letters published in print the kerygma has a more powerful influence. Secondly, a reflection on the kerygma of epistolography has to be limited to letters that have a confessional character, letters-confessions, and it has to eliminate the ones that are characterized by primary utilitarianism. The author has made a collection of letters by Zygmunt Szczęsny Feliński entitled “A Saint's Letters to His Mother” the subject of her reflection. An analysis of them has allowed her to notice the presence of the kerygma understood as the first preaching that produces faith. Hence Szczęsny's letters may be interpreted as letters written by an apostle, by a witness, but also by a man who reveals his wisdom; wisdom that brought him to sainthood. The sender “coerces” the readers-recipients to open themselves to Christ, testifying about the efficiency of this way with his sainthood. This “coercion” is a peculiar sort of pedagogy, a proposal to enter the road that has become the road to sainthood. So it seems that when studying epistolary documents one may use the kerygmatic method of interpretation - certainly with the reservations mentioned at the beginning. Then one may, perhaps not better, but surely, understand their message more deeply.

15

Uwagi o komizmie językowym w listach Cypriana Norwida

41%

Korpysz T.

Studia Norwidiana

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2014

|

tom 32

83-98

EN

Humor, especially linguistic humor present in Norwid’s numerous texts, has not yet been the subject of meticulous study in the works on Norwid. What is more, in many studies it is emphasized that the categories of humor and comedy are almost absent from Norwid’s works. However, reading the poet’s writings with special attention paid to these two categories, reveals Norwid’s new image, as in many texts written throughout his life he expressed his undoubted sense of humor many times and in various ways. Also in his letters numerous examples may be found of the humorous side of people joined with situational and linguistic humor. His linguistic humor uses a lot of various mechanisms; in the poet’s letters inflectional, lexical (humorous neologisms, the use of polysemy, homonymy and paronomasia), phraseological and stylistic (based mainly on contrast and concentration) humor may be found. It should also be added that Norwid’s humor not only has the ludic, but cognitive and axiological character as well.

16

«Записки о коротком времени». Pусская эпистолярная культура вчера и сегодня

36%

ГРИГОРЬЕВА Т. М.

Studia Rossica Gedanensia

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2015

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nr 2

23–33

RU

В работе представлены основные вехи истории русской эпистолярной культу- ры от периода Древней Руси до современности. Выявлены некоторые особен- ности берестяных грамот эпохи Киевской Руси, рассматриваются проявления эпистолярного политеса Петровской эпохи, дружеские письма и женская эпи- столярная культура на рубеже XVIII–XIX веков. Письмо представляется как своеобразное свидетельство времени, освещается роль французского языка в переписке, а частное письмо представляется как факт литературы. Духовные письма отцов церкви, фронтовые письма как особая страница русского эпистолярия получают краткое освещение. Подвергаются анализу отдельные негативные проявления современной электронной коммуникации. Дана информация об образовательном проекте «Живое письмо», который вос- крешает память о состоянии русского языка и русской культуры прошлых лет.

EN

The article presents the main periods of development of Russian epistolary culture from Old Russia to modern times. The Author describes some selected aspects of birch bark manuscripts from the time of Kievan Russia, epistolary etiquette in the epoch of Peter I, letters to friends and women epistolary culture at the turn of the 19th century. There is also a brief description of writings of the Founding Fathers of the Orthodox Church and letters from the front. Selected negative aspects of contemporary electronic communication have been analysed. Letters are treated as a kind of testimony of their times, and the personal letter as a literary genre. The Author also pays attention to the role of the French language in correspondence.

17

Norwid i pejzaż nowoczesności. Wokół Paryża poety

36%

Kuziak M.

Studia Norwidiana

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2014

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tom 32

61-81

EN

The article presents one of the aspects of Norwid’s attitude towards modernity – it is the vision of the city, especially of Paris, in the poet’s works, mainly in his letters. As it turns out, the author only to a slight degree is interested in his contemporary cities, even in the one in which he has come to spend a considerable part of his life, and which was becoming the capital of the modern world at that time. He ignores the phenomena connected with the modernity that is being formed within the town. On the other hand he writes about old cities, he draws the reader’s attention to municipal libraries and art galleries. He thinks about the contemporary city in the moralist religious and historical perspective, criticizing ethical consequences of urbanization, that in his opinion are destructive. Such an attitude reveals the poet’s specific relation towards the processes of modernization – it should be added: the relation close to Romantics, – that is ambivalence and anxiety connected with experiencing them. It also shouldbe noted that Norwid’s reflection connected with modernity is predominantly concerned with the question of the outlook on the world, and to a lesser degree – with the material experience of modernization.