British messianism and British millenarianism evolving between 1650 and 1800 (according to Richard H. Popkin) cannot be simply transferred into the ideas of Polish messianism and Polish millenarianism; however, the protocol of differences seems inspiring enough to open a space for appropriate ideological and personal comparisons. In this study I have attempted to bring closer together Kazimierz Brodziński’s concept of the ‘Slavic antiquity’ confronted with Samuel Richardson’s ‘Anglo-Saxon antiquity;’ I also collided with each other Gilberte Cheyne’s concept of mystical somatism and the Genesis concept of the body and corporeality developed by Juliusz Słowacki (there are more similarities in this case – for example the vision of Cheyne’s Paradise of the Faithful and Słowacki’s ‘Solar Jerusalem’). Polish messianism, in contrast to the British one, tends to deterritorialize the category of the nation and replace concepts of this sort with a project of embodied, instantiated eschatology, verbalized among others in Zygmunt Krasiński’s About the Position of Poland from the Divine and Human Vantage Point. In contrast to British messianism, scientific or semi-scientific, the Polish one has the potential to generate a system, is poetic and freely dialectical in accordance with the principle loosening reflection: disputandi more, asserendi more. This is evident in various and at first glance unexpected juxtapositions: including the concept of messianism as a liberating, decolonizing project in George Berkeley’s and Cyprian Norwid’s thinking, or the messianic idea of reading the Bible in the mirabilistic, irrational key of August Cieszkowski (God and Palingenesis) as well as in the anti-mirabilistic, rational key of Matthew Arnold (God and the Bible).
Cyprian Norwid’s attitude to the philosophy of clothes developed by Thomas Carlyle in Sartor Resartus may indeed be perceived only as an object of speculation, but undoubtedly the author of Vade-mecum must have been familiar with him (as confirmed in his lectures on Juliusz Słowacki). This article outlines two areas of potential intertextual crossroads between Norwid’s literary motives and the philosophy of life espoused by the legendary Carlyle: one is delimited by the poem Promethidion and a passage from the dialogue Wiesław, which may constitute a polemic with Carlyle’s sartorial philosophy, while another is delineated by Lord Singelworth’s Secret, where the figure and attitude of Singelworth may reveal the eccentricities of Carlyle himself, which is corroborated after Carlyle’s death in 1881, when Norwid began to write his so-called Italian novelettes.
Jean-Pierre Richard w znanym i wpływowym (jeĞli rozpatrywaü rzecz w kategoriach sił recepcyjnych przekazu) eseju ĝmierü i jej postacie -w jednym z koĔcowych jego punktów, analizując przykład tanatycznej obsesji Chateaubrianda -rozwaĪa przez jakiĞ moment konsekwencje "odbierania kulturom koĞci ich ojców"1 . Wpierw jednak snuje refleksjĊ na temat ogólnej semantyki grobu, zwłaszcza nad jego rezerwuarem znaczeĔ symbolicznych -jako punktu oporu, a takĪe -par excellence -odporu:Wydaje siĊ, Īe rozproszenie musi mieü jednak swą ostateczną granicĊ: g r ó b. Oto ostatni pozornie zbiornik, w nim powinna siĊ zatrzymaü wielka wĊdrówka prochów. Trzeba, by ciało pozostało w grobie, nawet zredukowane do stanu prochu bądĨ popiołów -tego prochu jeszcze bardziej delikatnego, jakby roztartego -bądĨ koĞci -tego bardziej twardego, bardziej zindywidualizowanego stanu Ğmiertelnych szczątków 2 .I tak -topos "odebrania koĞci" zyskuje u Richarda znaczącą, głĊbinową interpretacjĊ, nie pozostaje bowiem bez Īadnego znaczenia dla kultury, która w tej -całkiem nowej dlaĔ sytuacji -musi staü siĊ zarazem domeną i depozytariuszem
Wstęp 7 MISTRZ POETYCKI Michał Kuziak, Mickiewicz -dyskurs mistrza? 11 Agnieszka Ziołowicz, Mistrz rozmowy. O wypowiedziach przygodnych Adama Mickiewicza 24 Karol Samsel, Mickiewicz wśród filomatów. U źródeł genezy roli Mickiewicza przewodnika 50 Tomasz Jędrzejewski, Zanim został wieszczem 63 Ewa Szczeglacka-Pawłowska, Mądrość wywiedziona z baśni. O cudowności romantycznej w świetle koncepcji estetycznych Adama Mickiewicza 72 Jerzy Borowczyk, Krzysztof Skibski, Dwie lekcje przyrody. Poetyckie wykłady w "Drodze do Rosji" (III części Dziadów) i w "Mateczniku" (Pan Tadeusz) 8 4 Olaf Krysowski, Mickiewicz -przewodnik w sporze o pochodzenie języka 96 Jarosław Ławski, Mickiewicz wobec przekładów Biblii na języki narodowe 110 Dariusz Seweryn, Obraz barbaricum w I kursie Literatury słowiańskiej i Pierwszych wiekach historii polskiej 128 Zbigniew Kaźmierczyk, Adam Mickiewicz -słowiański improwizator 150 Magdalena Saganiak, Struktura wiedzy ludzkiej według Mickiewicza 161 MISTRZ POLITYCZNY
The study is devoted to personological analysis of the one-hundred-poem collection entitled Vade-mecum by Cyprian Norwid in the light of advanced and, above all, multidimensional research on the personology of the subject of creative activities of Emily Dickinson’s poems. Based to a large extent on Robert Weisbuch’s complex terminology from the canonical volume Emily Dickinson’s Poetry, using his typology of lyrical personas, the researcher on Norwid gains important, additional comparative literature tool allowing, e.g. the juxtaposition alongside each other of the types of poetry written by Norwid, Dickinson and Baudelaire (Norwid’s and Dickinson’s lyrical persona is – it seems – a mixture of a “wounded dialectician” and “engaging sufferer”, Baudelaire’s persona is, in turn, the marriage of features of an “engaging sufferer” and “withdrawn bard”). This is how the premodernist “theatre of personas” is created, the stronger that – which I am trying to emphasize in this text – despite appearances, it is possible to find similarities in the poetic language between the works of Norwid and Dickinson. In the same way, Norwid and Dickinson – in order to build their lyric – use a poetic function in the Jakobsonian sense: on the one hand, they strengthen and intensify its impact, on the other hand, they use it to “cover up” the phenomenon of linguistic disintegration of the world for which Modernist lyric poetry served in a special way as a detector, a kind of litmus paper.
Th is study attempts to depict the complicated image of Zygmunt Lubicz-Zaleski (1882-1967) as an intellectual writer, whose spiritual formation suggest both the innovativeness of ideas and their intriguing anachronism. Th e intellectualism of the author of Relikwiarz buchenwaldzki spans in a very baffl ing way the space between Romantic and neo-Romantic infl uences and the modernist movement; this is manifested with full force by his Dziennik nieciągły set down in the years 1904-1925, partly as a dream and experience journal-inspired by the ideas of Andrzej Towiański, Adam Mickiewicz, the 'genesis' period of Juliusz Słowacki, and works of Zygmunt Krasiński-that was also an unparalleled diary of civic virtue. Th e most suggestive depiction of this is found in the preface to Dziennik (that was added only in 1967), where Lubicz-Zaleski-while discussing the question of his own diaristic style-performs a criticism of 'Proustism' from a clearly egocentric, 'Rousseaian' standpoint.
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