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One of the key-points, in the initial training of young creative writing teachers in Aleph-Écriture, lies in their attitudes towards reading and literature. What do they read? How far do they feel legitimate in the literary field or do they feel terrified by the “monster” literature? Which tools do they use, as itcomes to reading complex texts? In other words: what is their connection with literary knowledge? The article gives a few examples of the author's work in this area and finishes with the discoveries about himself while writing about his own childhood readings
More...A bukaresti Mihai Eminescu Íróiskola (1950–1955) történetéről
One of the means of introducing new models of producing literature in Romania and other neighbouring countries was the idea and the practice of literary training. In the Romanianc ontext, the Mihai Eminescu School of Literature and Literary Criticism from Bucharestwas intended to produce the new, younggeneration of writers that would make the contribution of ‘fellow travelers’ of the time irrelevant, so that the generational shift was intended also as a cultural shift. The idea of‘writer with a diploma’ is introduced into Romania with this institute, the model of the School being the Gorky Institute from Moscow. The type of the courses, the teaching material shows exactly what types of transformations in the literary canon were intended – a larger institutional network (literary magazine, possibilities of cooperation with experienced writers) was also created around the School.In 1955, the school was incorporated into the University of Bucharest after only five years of existence. The paper discusses the possible causes of this partial failure of the idea of this type of ‘literary training’, based on documents from the Romanian Party Archives and on some autobiographical accounts of Romanian and Hungarian writers about the personal level of experiencing the cultural and political practice of the School.
More...proměny recepce spisovatelova díla v českém a evropském kontextu
The article offers a picture of how the reflection of Jáchym Topol´s work developed during the last twenty years. Ivo Říha focuses on the Czech literary and linguistic discourse while taking into account essays written by foreign authors, as well. He proceeds chronologically from the first half of the 1990s (the beginning of Topol´s career as a novelist) to the present. He tries to reflect various fundamental aspects that are explored by Czech and foreign bohemists. In a comparison of Czech and foreign reception of Topol´s works, the author concludes (inter alia) that if there is any visible difference between domestic and foreign professional reception of Topol´s works, then it lies in the fact that foreign literary scholars and linguists are much more considering the author's work as a whole – and / or they are trying to view it in a geographically broader context. On this count Ivo Říha emphasizes the importance of the text by Katharina Raabe „Když se zvedla mlha“ (When the fog lifted) – as well as other texts. Ivo Riha based the preparation of this study on his own work on the book Open Wounds. Selected Studies on Jáchym Topol´s Work (Torst, Praha 2013).
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The paper gives an outline of the most important views of Bohemian Latin-written humanistic literature, held by the Czech literary history from the late nineteenth century up to the present. By referring to the works of Jaroslav Vlček, Jan Jakubec, Arne Novák, Josef Hrabák or Zdeňka Tichá, the author wants to demonstrate the recently much discussed fact that the critical views of the Czech-written humanistic literature has been, for many years, heavily influenced by stereotypes. These mainly concern the highlighting of the key role of Viktorin Kornel of Všehrdy as the founder of the Czech branch of Bohemian humanistic literature and a pioneer of national efforts – an image based on his foreword to his translation of John Chrysostom’s „The Restitution of a Sinner” („De reparatione lapsi hominis”), which has been considered as „a manifesto of national humanism”. This has largely determined the concept of Bohemian Latin-written humanism, petrified by literary historians, as a second-class literature, which was largely self-included, not understandable to broader audiences, and not serving national interests. In a recent issue of „Česká literatura” magazine, this concept of Latin literature was criticised by the Bohemicist Fernández Couceiro, who stressed a need to reconsider some of the established “myths” about national humanism. The present study supports Couceiro’s claims, demonstrating how deep-rooted these stereotypical views have been in Czech literary history. The author focuses on the appreciation of Latin-written literature, against which, according to the quoted literary-historical studies, national humanism stood in opposition.
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This article presents an analysis of two meditative lectures (poetic songs) about God’s love which appeared in Kasper Twardowski’s poem entitled Pochodnia miłości Bożej z piącią strzał ognistych, the shorter First Song delivered by Mary Mother of God and the longer Fifth Song presented by Mary Magdalene. In both of these poetic lectures, the poet showed the power of God’s love to human beings and man’s pursuit of the mystic union with The Creator. Twardowski’s poem, which was classified as meditative literature, so popular in Baroque, was based on the art of meditation and the ideas of Ignatius of Loyola. The poem is regarded as autobiographical and written with didactic objectives. The author probably thought that his personal internal history deserved propagating and his spiritual conversion will offer readers a specific exemplum which will encourage imitating virtue.
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The article Intertextual deliberations on »The Blind« by Pieter Bruegel, Jacek Kaczmarski and Gert Hofmann indicates intellectual connections between the painting by Dutch master (The Blind Leading the Blind), the poem by Polish bard (The Parable of the Blind) and the novel by German writer (Blindensturz). The canvas by sixteenth century’s painter inspired creators of the 20th century to reflect on the surrounding world, the purpose and the meaning of human life whose fate is ruled by hubris, pride, hate, greed of dominance over other. Despite the immense power of evil – in the opinion of the writers – it is vital to attempt again and again to direct at cultivation of the elements constituting a good side of human nature which imparts human dimension to our existence. Through falling down, tripping, experiencing pain and suffering the blind rise and overcome personal and physical constraints. They let us believe that such deeds can be performed by everyone.
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The article analyses the motifs of faith, sacrifice and transcendence as well as a variety of methods in which they are represented in the dramatic works of W.B. Yeats. The article also tackles the difficult theme of creating national myths through dramatic and political activity that Yeats was so keen to engage with. Additionally, Wąchocka discusses the mythological imagination in Yeats’s drama in the context of the Celtic mythological tradition, pointing to how certain motifs and subjects (especially lives of gods and heroes) find their way into his plays. Wąchocka pays particular attention to the irrational, subconscious elements in Yeats’s work, identifying a variety of traditions he was drawing his inspiration from. The article also discusses the topic of reincarnation, and the theme of return to life of Yeats’s heroes, and interprets images and symbols used to represent them.
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The article refers 18th manuscript compendium of rhetoric. Author was a member of the Order of the Reformati. He probably was a lector (i. e. teacher of rhetoric in the monastic college). The manuscript is the proof of the outstanding knowledge of the rhetorical theory. This lecture was intended for future preachers. The whole is subordinated this aim. The material is divided into three parts: „De partibus concionis” (concerns „invention”), „De proprietatibus concionis” (concerns „eloqutio”) and „De speciebus concionis” (describes the types of sermons: doctrinal, ethical, dogmatic, panegyrical and funeral).
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