Poznańskie Studia Slawistyczne
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Rękopis z zaświatów. „Hrad smrti” Jakuba Demla
Get PDFIn the story The Castle of Death(1912) Jakub Deml presents an esoteric text, which allows initiation, that is to say the revival and improvement of human spirit, because it points the way to the absolute hidden behind the words. The highest form of initiation is transcendence, which consists in the unity of life and death. To achieve this, the candidate of initiation must die in this world. Deml shows the horror of death by the conventions of a horror story. In The Castle of Death, writing and reading the esoteric text means the confrontation between the life-giving language and the ineffable silence of death. This confrontation leads to the acceptance of silence, because in the world of absolute language as the medium of the spirit loses its raison d’être. To emphasize the uniqueness of esoteric text, Deml uses the form of a found manuscript. He presents the moment of transition between temporality and transcendence as a dream that goes back to a source of human life. In the story The Castle of Death(1912) Jakub Deml presents an esoteric text, which allows initiation, that is to say the revival and improvement of human spirit, because it points the way to the absolute hidden behind the words. The highest form of initiation is transcendence, which consists in the unity of life and death. To achieve this, the candidate of initiation must die in this world. Deml shows the horror of death by the conventions of a horror story. In The Castle of Death, writing and reading the esoteric text means the confrontation between the life-giving language and the ineffable silence of death. This confrontation leads to the acceptance of silence, because in the world of absolute language as the medium of the spirit loses its raison d’être. To emphasize the uniqueness of esoteric text, Deml uses the form of a found manuscript. He presents the moment of transition between temporality and transcendence as a dream that goes back to a source of human life.
Kletva i pokušaj zaštite od kletve u pripoveci „Kumova kletva” Janka Veselinovića
Get PDFIn his rural themed short stories, Janko Veselinović gave snippets of life in the Serbian village of the XIX century that represent a valuable material for ethnological study. Folk meditations on sin, punishment, oath, damnation etc. were often the driving force behind his short stories. The subject of our work is Veselinović’s short story The Godfather’s Curse where the author wanted to depict the way in which a curse, just like in the beliefs of the ancients, strike the one who had committed a sin. No one can escape the curse, not even the strongest ones, nor their descendants, because in the short stories by Janko Veselinovićevil must be punished. In his rural themed short stories, Janko Veselinović gave snippets of life in the Serbian village of the XIX century that represent a valuable material for ethnological study. Folk meditations on sin, punishment, oath, damnation etc. were often the driving force behind his short stories. The subject of our work is Veselinović’s short story The Godfather’s Curse where the author wanted to depict the way in which a curse, just like in the beliefs of the ancients, strike the one who had committed a sin. No one can escape the curse, not even the strongest ones, nor their descendants, because in the short stories by Janko Veselinovićevil must be punished.
Leksičke osobitosti odrješenja grijeha u Klimantovićevu zborniku iz 1512. godine
Get PDFThis paper presents the lexical and linguistic characteristics of absolution of sins in the Croatian Church Slavonic Klimantović’s Miscellany I, in which the patterns of release and absolution from sin are powerful oral mechanism adjusted to population of that time. In the analysis, the author used her own transliteration of the miscellany. Considered are the sacraments of reconciliation in chapters 32. Otrišenie op’ĉeno, 36. Ovo ẽod’rišenie od’rišiti od’ velikoga prok’lats’tvaand 37. Ovo estьod’rišenie od’rišiti nemoĉnika muž’ku i žen’sku gl vu. The study shows how much the language is considered archaic in those chapters as well as how much there are younger lexical influences, conditioned primarily by neighborly contacts that influenced vernacular. Archaic features of the vocabulary are recorded in domestic words from Protoslavic period as well as from dialectal Protoslavic layers, with a significant number of Moravisms (West Slavic lexemes) such as zakonь, suffix -kratь, adjective nebes’ki, verb otpustiti. Contribution to that are loanwords from Protoslavic period. Among other linguistic features, confirmations of archaic features are the older verb present tense forms -ši. The rejuvenation of lexis is obvious in the influence of vernacular on texts of absolution – in many Italianisms that entered into our system directly through Čakavian dialect such as eneralь, pun’ta, purgatorii, and in numerous Croatisms as a result of direct influence of vernacular which is not part of a joint Church Slavonic and Croatian lexis such as personal pronoun ĵa, the dative singular mani, interrogative pronoun čakoli, connective ako. Also, among other linguistic features are present for example younger suffixes -ega, -oga of the genitive singular of adjectives and pronouns. This paper presents the lexical and linguistic characteristics of absolution of sins in the Croatian Church Slavonic Klimantović’s Miscellany I, in which the patterns of release and absolution from sin are powerful oral mechanism adjusted to population of that time. In the analysis, the author used her own transliteration of the miscellany. Considered are the sacraments of reconciliation in chapters 32. Otrišenie op’ĉeno, 36. Ovo ẽod’rišenie od’rišiti od’ velikoga prok’lats’tvaand 37. Ovo estьod’rišenie od’rišiti nemoĉnika muž’ku i žen’sku gl vu. The study shows how much the language is considered archaic in those chapters as well as how much there are younger lexical influences, conditioned primarily by neighborly contacts that influenced vernacular. Archaic features of the vocabulary are recorded in domestic words from Protoslavic period as well as from dialectal Protoslavic layers, with a significant number of Moravisms (West Slavic lexemes) such as zakonь, suffix -kratь, adjective nebes’ki, verb otpustiti. Contribution to that are loanwords from Protoslavic period. Among other linguistic features, confirmations of archaic features are the older verb present tense forms -ši. The rejuvenation of lexis is obvious in the influence of vernacular on texts of absolution – in many Italianisms that entered into our system directly through Čakavian dialect such as eneralь, pun’ta, purgatorii, and in numerous Croatisms as a result of direct influence of vernacular which is not part of a joint Church Slavonic and Croatian lexis such as personal pronoun ĵa, the dative singular mani, interrogative pronoun čakoli, connective ako. Also, among other linguistic features are present for example younger suffixes -ega, -oga of the genitive singular of adjectives and pronouns.
Sličnosti i razlike u Wittgensteinovom i Derridaovom shvaćanju jezika kao djelovanja
Get PDFThis research paper offers a comparison of the concepts of language as action presented by J. Derrida and L.Wittgenstein, including the concept of „performative” by J.L. Austin. The conclusion is that they maintain a non-representational character of language. Relationship between sign and referent is arbitrary and signs can not have a direct reference to independent objects; rather they produce meaning through relationships with other signers. In social practice, through the use of „language games”, meaning can be stabilized and systematised by the habitual use of signs; however, this stabilization of meaning is always provisional. Regardless of the differences in the approaches by Wittgenstein and Derrida, in the end is turns out that their mutual similarities are more important. The concept of language derived from their theories has a significant role in the understanding of self and identity, which leads to a discursive-performative conception of the formation of identity. Also, some common arguments and theoretical apparatus by Wittgenstein and Derrida may contribute to a new way of thinking about democratic politics.This research paper offers a comparison of the concepts of language as action presented by J. Derrida and L.Wittgenstein, including the concept of „performative” by J.L. Austin. The conclusion is that they maintain a non-representational character of language. Relationship between sign and referent is arbitrary and signs can not have a direct reference to independent objects; rather they produce meaning through relationships with other signers. In social practice, through the use of „language games”, meaning can be stabilized and systematised by the habitual use of signs; however, this stabilization of meaning is always provisional. Regardless of the differences in the approaches by Wittgenstein and Derrida, in the end is turns out that their mutual similarities are more important. The concept of language derived from their theories has a significant role in the understanding of self and identity, which leads to a discursive-performative conception of the formation of identity. Also, some common arguments and theoretical apparatus by Wittgenstein and Derrida may contribute to a new way of thinking about democratic politics
„The Text Was Considered Miraculous”. Magic Words in Pasternak’s „Doctor Zhivago”
Get PDFIn Doctor Zhivago, Pasternak brings scientific and political discourses into dialogue with magical ones. In an emblematic episode, two soldiers from opposing sides each wear a protective amulet containing the „miraculous” text of the 90th Psalm. One dies; one survivesWhile this discrepancy is easily traced to scientific and socioeconomic causes, the episode isdesigned to foreground the least rational explanation: that done right, magic actually worksEmbodying Pasternak’s interest in the interrelationships among science, politics, poetry, andmagic, the textual amulet is especially significant because it represents a magical power that is reserved for words. This article finds that Pasternak’s novel contains numerous examples of such efficacious „magical” texts – from the Gospels to peasant songs, from political slogans to Zhivago’s poems – and argues that reading Doctor Zhivago by the light of these„magic words” yields insights into the aesthetics and design of the novel.
Tropem magii słowa w literaturze chorwackiej i serbskiej XX wieku
Get PDFThe essay titled „Pursuing the Magic of Words in the Twentieth-Century’s Croatian and Serbian Literature” discusses transformations of the awareness of the avant-garde and postmodernism from the perspective of its relation to magic thinking. The essay advances a vision of poetic language and the main figures of the avant-garde’s imagination, especially the aesthetic conceptualizations of the messianic archetype. The avant-garde thinking about the world of unity (of the world-man-language) is utopian and not infrequently magic-esoteric. Postmodernism deconstructs symbolic language; it does not share the avant-garde’s belief in the existential and creative power of imagination and the word. The virtual culture of postmodernism reduces the value of the language sign and the referential function of language; it disenchants the conceits of the magic word. The essay titled „Pursuing the Magic of Words in the Twentieth-Century’s Croatian and Serbian Literature” discusses transformations of the awareness of the avant-garde and postmodernism from the perspective of its relation to magic thinking. The essay advances a vision of poetic language and the main figures of the avant-garde’s imagination, especially the aesthetic conceptualizations of the messianic archetype. The avant-garde thinking about the world of unity (of the world-man-language) is utopian and not infrequently magic-esoteric. Postmodernism deconstructs symbolic language; it does not share the avant-garde’s belief in the existential and creative power of imagination and the word. The virtual culture of postmodernism reduces the value of the language sign and the referential function of language; it disenchants the conceits of the magic word.
Władza i rodowód. O wizerunku władcy w staroserbskiej literaturze
Get PDFThe article refers to a problem of relationship between authority and genealogy, and to their specific functioning in the Old Serbian literature, that is in other words, in the hagiographical, historiographical, and hymnic texts. In all those works, the combination of the both ideas undoubtedly serves the ideological creation, regarding the image of sovereign together with the exposition of his extra-ordinary lineage and destiny which are tied to his place and role in the space of history, politics, religion, and culture. In the literature, this peculiar relationship is expressed by the two characteristic constructions of dynasty and genealogy. With regard to this representation, the dynastic construction is based on the model of biblical motif concerning Jesse’s stem and functions as the saint osier of the family of Nemanjić. As for the second construction, of genealogy, it reveals itself as a component of the classical myth of historiography that determines the beginnings namely, the Serbian sovereign’s mythical genesis that also concerns all his charismatic, saint family.The article refers to a problem of relationship between authority and genealogy, and to their specific functioning in the Old Serbian literature, that is in other words, in the hagiographical, historiographical, and hymnic texts. In all those works, the combination of the both ideas undoubtedly serves the ideological creation, regarding the image of sovereign together with the exposition of his extra-ordinary lineage and destiny which are tied to his place and role in the space of history, politics, religion, and culture. In the literature, this peculiar relationship is expressed by the two characteristic constructions of dynasty and genealogy. With regard to this representation, the dynastic construction is based on the model of biblical motif concerning Jesse’s stem and functions as the saint osier of the family of Nemanjić. As for the second construction, of genealogy, it reveals itself as a component of the classical myth of historiography that determines the beginnings namely, the Serbian sovereign’s mythical genesis that also concerns all his charismatic, saint family
Topos skrivene milostinje u staroj srpskoj književnosti
Get PDFCharity and almsgiving, as the religious and social act of philanthropy and concern for the salvation of the soul, were one of the obligatory and permanent duties of rulers in the Middle Ages. Serbian medieval rulers were known for their numerous charitable donations to the poor, sick, old, widows, pilgrims, needy, as well as builders of churches, monasteries, hospitals. Many of these charitable deeds of the Serbian rulers became the subject of Serbian medieval literature. The topos of clandestine charity was particularly popular, since it well represented the beneficence and clemency of Serbian rulers, their piety and their respect for the poor. Disguised as beggars, several Serbian rulers (particularly Milutin, Stefan Dečanski, and Stefan Lazarević) were helping the poor by night, by giving them alms. These topoi are observed in hagiographies and church poetry, as well as in folklore and mythology. The hero in the beggar’s clothing is related to the international story model of deities or demons that travel the world and test the people.Charity and almsgiving, as the religious and social act of philanthropy and concern for the salvation of the soul, were one of the obligatory and permanent duties of rulers in the Middle Ages. Serbian medieval rulers were known for their numerous charitable donations to the poor, sick, old, widows, pilgrims, needy, as well as builders of churches, monasteries, hospitals. Many of these charitable deeds of the Serbian rulers became the subject of Serbian medieval literature. The topos of clandestine charity was particularly popular, since it well represented the beneficence and clemency of Serbian rulers, their piety and their respect for the poor. Disguised as beggars, several Serbian rulers (particularly Milutin, Stefan Dečanski, and Stefan Lazarević) were helping the poor by night, by giving them alms. These topoi are observed in hagiographies and church poetry, as well as in folklore and mythology. The hero in the beggar’s clothing is related to the international story model of deities or demons that travel the world and test the people