Renesansa alegorije
Pavao PAVLIČIĆ, Moderna alegorija
review of: -------------------- Pavao PAVLIČIĆ, Moderna alegorija, Matica hrvatska, Zagreb, 2013., 266 str.
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Pavao PAVLIČIĆ, Moderna alegorija
review of: -------------------- Pavao PAVLIČIĆ, Moderna alegorija, Matica hrvatska, Zagreb, 2013., 266 str.
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The New Realism in theatre is a hybrid dramatic form, established in the late 1990s by German director Thomas Ostermeier, who mixed on the one hand the languages of different arts and on the other hand, different dramatic languages. The paper follows two especially defining interactions in this type of a contemporary stage practice: the combining of the language of drama and the language of film with the new technologies and the specific combining of the maximal external authenticity of actor’s presence and material environment with the revealing and display of the actual experience of contemporary man, magnifying and exaggerating onstage otherwise concealed tensions, distortions and excesses of movements, gestures and intonations. These two types of ‘mixing the languages’ are examined using as examples the emblematic Thomas Ostermeier’s productions Shopping and Fucking, A Doll’s House, Hedda Gabler, Dominic Cooke’s The Comedy of Errors and Bulgarian Director Yavor Gardev’s Hamlet.
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The poetic novel "Maria" [Mary] by Antoni Malczewski published in 1825 is an outstanding work which, according to some researchers, could initialize Polish Romantic literature on equal terms with two volumes of Poezje [Poems] by Adam Mickiewicz. An unquestionable value of Mary is its author’s mature artistic workshop revealed, among others, in a skillful use of linguistic and stylistic devices. The subject of this article is a description of non-graded comparative constructions occurring in A. Malczewski’s poem that are based on cultural associations. A formal side of these clues has been analyzed. The first part of the text depicts a degree of comparisons’ density in the work’s linguistic tissue, their distribution in the narration and dialogues and monologues as well as the dependence between linear extension of comparisons and the volume of the text occupied by them. Whereas the second part of the article is focused on the discussion of the structure of comparative constructions and their grammar characteristics.
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This article aims to analyse a text that is key to the way Gombrowicz is read in Argentina, namely the Diario Argentino or ‘Argentine Diary’. Kobyłecka-Piwońska begins by outlining the history of its creation (in the light of Gombrowicz’s correspondence with the publisher as well as the translator), its translation and composition, that is to say the arrangement of passages that the author selected from the complete edition of his Dziennik [Diary]. The Diario Argentino is the most important component of Gombrowicz’s self-representation created with his Spanish-speaking readers in mind, and it has a considerable effect on the way his works are read in that culture.
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Seen in its historical evolution, lexical innovation throughout the literary text illustrates through numerous acts of language efforts to enrich our modern culture with new lexical expressive elements. The ideas, imagination games has promotes terms and new words associations, proving, in this way, multiple possibilities to combine metaphoric words available in language. Understanding criterion without effort and the novelty must be accepted as a fundamental rule in the literary text, and due to the fact that science and literary art are to meet in unusual associations,constitute a basis and an incentive, at the same time, in the development and modernization of Romanian literary language
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The article is dedicated to the poetics of Shmelev’s story’s title “The Hidden Face”. The ideological and thematic aspects of the title, that develop story’s fiction structure of the writing are exposed to analysis. The story got its final title in the last, second, manuscript edition (its previous title was “Furlough”). The writer accentuates the character’s inner, radical crisis of consciousness, rather than external events. This intention manifests itself in the ideological structure of artistic images: the characters’ philosophy is based on the principle “thesis — antithesis — synthesis”. However, there is another viewpoint, that prevails over others and comes out of this system of immanent relations and theoretical judgments of the characters — the Orthodox one. In the text there are several semantic levels of an image system of the story that are kept current in the concepts of “holy face”, “face” and “mask”. The “hidden face” is nothing more than God’s image, contained in every human being, in other words, his true, original nature. Thus, in the title of the story the author’s idea of Shmelev is revealed.
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Unlike classic war epics such as the Iliad or Virgil’s Aeneid, whose heroes fight against external enemies, Lucan’s Pharsalia tells the story of a civil conflict. This circumstance makes it virtually impossible to include any gods in the action of the poem, as doing so would require them to take sides in the conflict, which would be highly inappropriate. Therefore, inspired perhaps by Aristophanes (or drawing on his own powers of invention), Lucan substituted the ‘traditional’ Graeco‑Roman deities with the Thessalian necromancer Erichtho – who, though human, turns out to be more powerful than the gods themselves. Endowed with qualities that mirror those of the Civil War itself – as well as supernatural powers and a sinister kind of creativity (by means of which she destroys life in order to create death) – Erichtho proves to be the only appropriate ‘divine’ patron for an epic about civil conflict and – in effect – may be seen as an allegorical ‘goddess’ of the Civil War.
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Placed between the literary and non-literary space, but always subjected to the political aims of the Party, the texts published in Viaţa românească of the 60’s focuses on the new re-reading the aesthetic values. Written by well-known authors of the period, the texts point out different feminine images – the woman as mother and comrade of man, involved in the Communist struggle for the new-born goals – enhancing or just creating mythical feminine profiles. Beyond the power of literature to create new myths, the old borders between the literary, non-literary and political ideology are fading away, putting women on the first stage.
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The short story “A Gentle Spirit” is the only work by F. M. Dostoevsky, which presents the image of a stenographer. This article contains the first special study on the functions and the internal structure of the image of the stenographer, on the importance of stenography in the creative process of Dostoevsky himself. These observations are supplemented with the materials of notebooks of the writer and his wife, also stenographer. The stenographer is a symbolic, imaginary, "inner" character introduced by the writer in order to write down the confessional monologue of the protagonist. The author of “A Gentle Spirit” reproduces the flow of thought of the Pawner and for the first time in literature carries out an experience of accurate recording of an internal conversation, a “stream of consciousness”. The techniques of the narration are aimed at creating in a reader a feeling of dealing with a verbatim report. Because of the convention of this “shorthand” form of the narration, Dostoevsky defined the genre of “A Gentle Spirit” as a “fantastic story”. Unlike Anna Dostoevskaya, who used to have a dialogue with the writer during the process of dictation, the stenographer in "A Gentle Spirit" gives no assessments of the actions and thoughts of the narrator and his wife, neither does he enter into a dialogue with the Pawner. The Husband of the Gentle Creature conducts an imaginary dialogue with himself, with his wife, as if she were still alive, with the listener-spectator, but he does not need a real interlocutor. The introduction of the image of the stenographer into the story allowed Dostoevsky to describe to a nail the difficult path that makes the Pawner perceiving a tragic meaning of the event — the suicide of his beloved wife, and realizing his absolute catastrophe in life.
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Two figures of Russian history — Count G. A. Kushelev-Bezborodko and Prince V. F. Odoevsky — have been considered up to now the prototypes of the protagonist of Dostoevsky’s novel “The Idiot”. This opinion was conditioned by similar biographical events and traits of their characters and appearance. This article offers a new approach to the problem: spiritual life of a real person may be prototypical. Thus, E. A. Stackenschneider, Dostoevsky’s good acquaintance, represents a personality extremely exciting for the author of “The Idiot”: a handicapped person due to the insolence of Nature, who is deprived of a right for mere human happiness, she is experiencing and overcoming the metaphysical insult complex embodied in a variative way in the images of Ippolit Terentyev and Prince Myshkin in the novel. The diary of E. A. Stackenschneider (including its pages not published up to now) renovates the conception of the life context of the novel “The Idiot” and verifies the author’s claim about a non fantastic character of his hero.
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One of the particular features of the Dostoevsky family’s handwritten archive is that it contains documents containing verbatim records. This is the diary of Anna Dostoevskaya of 1867, rough novel “The Brothers Karamazov”, “A Writer’s Diary”, a series of memorial and business records made by the writer’s assistant. Most of these documents were deciphered in the 1950s—1970s by Ceciliya Poshemanskaya, however, there are documents, lines, words, left undeciphered or presumably deciphered while those deciphered require critical analysis. The purpose of this study is to find out whether the decoding of the transcripts of Anna Dostoevskaya 150 years since their creation, whether it is possible to repeat the experience of Ceciliya Poshemanskaya today. To achieve this goal, the main features of the stenographic system by Dostoevsky’s wife were identified, and difficulties in reading her transcripts were spotted. Anna Dostoevskaya used the German Gabelsberger cursive shorthand system adapted for the Russian language by Pavel Olkhin and currently forgotten. But she also updated this shorthand for her own use, inserting some logical acronyms “Samoslovy” inventing a “system in the system”, and thus, making the task of reading her transcripts more complicated. Our attention is focused on the earliest of A. Dostoevskaya’s shorthand documents still existing — the first part of the diary deciphered and edited by her and Ceciliya Poshemanskaya which provides a “key” to all the shorthand notes of the writer’s wife. Our experience of the work upon the given autograph showed that the methods employed by Ceciliya Poshemanskaya, more specifically the compilation of abbreviations dictionary used by Anna Dostoevskaya in her work and the use of this dictionary in further decryption, is still relevant today, especially due to the possibility of using modern digital technologies. The article presents excerpts from unknown archival materials of Anna Dostoevskaya and Ceciliya Poshemanskaya, shapes a plan in the study of verbatim records of Anna Dostoevskaya.
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The journalistic part of Emile Zola’s work is often neglected by critics who usually focus on the writer’s novels and other texts of fiction. Nonetheless, these writings worth readers’ and critics’ attention because of their originality based on their hybrid character. This hybridism concerns their narrative forms, including ‘classical’ press chronicles, causeries (a kind of chat with the potential reader) and confidences of real or fictive persons. The identity of their author is also hybrid, combining some traits of a romantic, a positivist and a materialist. The outcome of such a mix of various attitudes towards the reality is a set of uncomparable texts of both anthropological and documentary value.
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What can be said of Pierre Klossowski’s works’ hybridism, he who, philosopher, writer, translator and painter, unabashedly claimed to be a « monomaniac » ? This gap brings about a tension between what we call « hybridism » in his writings (to talk about this sole medium) and a coherence in his « obsessions ». Furthermore, hybridism can be inferred from the variety from which his works take their source and the qualities which the remains of the notion of « subject » inherit. Klossowski’s work, itself a non-cartesian anthropology, calls upon theologians, latin classics, as much as so-called « transgressive » philosophers. Hence hybridism, once coupled with the simulacrum, becomes a guiding thread, kindling the word’s etymology (hybris and ibrida), in an « excessive » and « bastardised » style that does away with any form of identity, be that of the writer itself.
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The second novel written directly in French by Atiq Rahimi, A Curse On Dostoevsky, calls on the masterpiece Crime and Punishment by Dostoevsky. This novel shows various aspects of the hybridization of the author. The Russian novel is manifest in the French novel in two ways: implicitly by the moral reflections on the divine justice and the human justice, and explicitly by many elements of the text (title, epigraph, paratexts, quotations, paraphrases etc.). Being a lot more than a simple pastiche, the French novel is indeed the rewriting of the famous crime committed by Raskolnikov. It is its intertextuality which makes the novel of Rahimi a kind of dialogue with the novel of Dostoevsky on the mode of the rewriting of the reflections and the reformulation of the questions developed in the work of the latter. What are the similarities and the fundamental differences between the character of Rassoul, main character of Rahimi, and that of Raskolnikov, protagonist of Dostoevsky? How has Rassoul become a failed pasticheur? What punishment are they to be subjected to in a country engulfed in an endless fratricidal war? These are the questions to which the present study will seek to find the answers.
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Henri Michaux, Paul Klee and René Magritte enroll in a interdisciplinary perspective where painting looks as poem and vice versa. Correspondence between writing and painting defies taxonomy of the pictorial and scriptural in order to establish a new trans-esthetic approach. Painting interpretations show that poetry writing and pictorial articulate two tactics for the same strategy: auscultate the problem of being.
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A vagrant Florent Quenu serves as a methaphor of social-political shift that strikes France in the late XIX-th century. Intimidated by the magnitude of change, upon his return Florent wanders the streets, meanders and strolls in circles which casts a horrendous contradiction with the austerity of Hausmann’s new Paris, aligned with omnipresent straight line forms. This geometrical collision of a straight line and a curve is symptomatic of ferocious conflict between the Second Empire and the alternative social model embodied in the Florent’s attitude.
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Partly a tramp and partly an outcast, the hobo as a character in Laurent Gaudé's imagination and fiction is a multi-faceted figure, a metaphor for modern world crisis. Resorting to a sort of primitive morality, he elects to break away from a universe of exclusion, alienating individuals to the point of stripping them off of their humanity and he ultimately becomes a hobo. His wanderings become a form of resistance to repressive normality and the Gaudean tramp evolves into a social rebel figure.
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In "My heart laid bare" Baudelaire writes about the "Universal Religion" devised for "the alchemists of thought," "a religion that comes from man, considered as a divine memento." The idea, as we read in the text, was inspired by the writings of Chateaubriand, De Maistre and those of the "Alexandrians". And indeed, two first authors wrote explicitly about a „universal tradition” that finds its fulfillment in the Catholic religion. It does not matter if we recognize the "Alexandrians" as representatives of the Neoplatonic school, the Alexandrian Fathers of Church, or disciples of Hermetism, the very term implies a tradition of both syncretic and mystic character that resembles gnosis. Baudelaire’s "Universal Religion," despite his Catholic convictions, cannot be associated with Catholicism. Based on a universal transmission of myths and symbols, it rather refers to eternal truths about man as well as to the divine source of all beings – also in the modern world, which holds God’s existence in doubt.
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The well-known French-language writer, Assia Djebar, teaches the reader to listen intently to cultural differences, inspires tolerance towards other people and touches upon the problem of the emancipation of women in the Arab-Muslim civilization. In her work entitled Le Blanc de l’Algérie Djebar recalls deceased Algerian intellectuals, such as Albert Camus, Frantz Fanon or Kateb Yacine, as well as cruelly murdered writers and less known persons who proved to be important for the author herself (namely her friends) and for the history of Algeria. The author bemoans those absent figures, remembering their last minutes of life, their families’ despair, and the atrocity of death.The article is an attempt at reflection on the problem of absence that is in dichotomy with presence. The absence of great Algerians is unbearable; it is not silence but a cry for the memory of the tragic moments in the history of the country. Those moments, when remembered, shall help better understand the painful contemporary times. Djebar in a subtle way removes a white shroud (white is the colour of mourning in the tradition of North-African countries), thus showing the reader the moving and colourful Algerian fresco.
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