Zeszyty Naukowe Centrum Badań im. Edyty Stein
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La mort apprivoisée contre l’éternité. l’antiquité et la contemporanéité selon emil cioran et chantal delsol
Full text linkStoicism is considered to be a philosophy of wisdom. Conceived in theGreco-Roman Antiquity, this philosophy constitutes a reference for many thinkers andwriters. Chantal Delsol, a French philosopher and anthropologist, integrates Stoicism into the European reasoning about death. This is nothing astonishing – Stoicism is especiallyconcerned with the idea of death. Stoic spiritual techniques teach one how to surmount thefear of death. But, curiously, these spiritual exercises also risk teaching one how to scorn life. Emil Cioran, a Romanian writer, seeks „the Stoic therapy” through Marcus Aurelius’snotes. But, fi nally, he falls into the existential and European confl ict between desire andindifference, between engagement and renouncement, between identity and nothingness,and between suffering and destruction. His confl ict comes from two different visions ofdeath, the fi rst is a Stoic one, and the second is a monotheistic belief in eternity. ChantalDelsol recalls a contrasting concept, i.e. that the fear of death is only an illusion for Socrates– the Stoic master – and for Christ it is a real and painful passage to his eternal Fathe
Jak umiera pisarz? Śmierci urojone (Morts Imaginaires) Michaela Schneidera jako nekrofikcje
Full text linkThe starting point of Michel Schneider’s Morts imaginaires, which refers to Vies imaginaires of the Belgian symbolist writer Marcel Schwob, is ultima verba, i.e. the last words that could probably be said by dying writers in various times. However, by choosing to talk about them from the perspective of death, the French author does not want to participate in the “necrographical”, offi cial discourse of a writer’s death or in the biographical (historical) discourse, which do not respect the personal and singular experience of death. In this way, literary fi ction about the experience of dying, which is here called “necrofi ction” and which is legitimized by a psychoanalytic approach to the imaginary, becomes an alternative to the official forms of discourse about death or life
Śmierć to dialog. Edgar Allan Poe, Emily Dickinson i "podchodzenie śmierci".
Full text linkThe essay is an attempt at reading a story by Edgar Allan Poe and a poem by Emily Dickinson in order to investigate the way in which death makes its inroads into the domain of life. Poe’s text demonstrates that only through a thoughtful and careful incorporation of death into the biological matter of life can we resist, in a sensible way, death’s incursions which threaten our existence. Dickinson conveys the same message in different terms, i.e. between “Dust” and “Spirit”, as well as between the threat of dissolution (“Dissolve”) and the reassurance of “Trust”. A dialogue takes place here through which death presents itself in the house of life. It dwells within a person’s being, which now reveals itself as a constant exchange between the body and the soul. In order not to make this exchange a symptom of life-in-decline (which is a reference to Jan Patočka’s conceptmof civilization as waning, i.e. a kind of waning which he renders in the Czech languageas úpadková), a force has to operate within it which resists the temptation of both sides to demonstrate its supposedly unquestionable right towards the truth
Zapomniana sztuka leczenia. Hans- Georg Gadamer o humanistycznym wymiarze zdrowia i choroby
Full text linkSamobójstwo: Śmierć jako przemiana radykalna
Full text linkIn this article the author tries to examine the idea of suicidal tendencies and their meaning for the soul – in the context of James Hillman’s archetypal psychology. In his groundbreaking book entitled Suicide and the Soul Hillman shows that the medical model – in which suicide is always seen as something pathological – is not suffi cient for understanding this phenomenon. Rather than it being a pathology, says Hillman, suicide is just one of the possibilities that every human can choose from. The most important question is why the psyche would want to enter into the death experience? Hillman says that the suicide impulse is actually a hidden desire for a radical existential, spiritual and psychological change. If one lets this change happen in the process of analysis, i.e. if one lets in theexperience of death without medicalizing and pathologizing it – a literal death of the body is no longer necessary. Death – like the mythological Hades – is always present and that is why the “death experience” is psychologically real, although logically paradoxical
