Academic literature on the topic 'W Orfeur'
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Journal articles on the topic "W Orfeur"
Zarewicz, Daniel. "Orfeusz - starożytny archetyp poety inspirowanego przez muzy." Humanistyka i Przyrodoznawstwo, no. 18 (September 11, 2018): 271–92. http://dx.doi.org/10.31648/hip.731.
Full textZarewicz, Daniel. "Muzaios, Orfeusz, wyrocznie, misteria w Eleusis - wybrane aspekty." Humanistyka i Przyrodoznawstwo, no. 19 (September 8, 2018): 375–85. http://dx.doi.org/10.31648/hip.589.
Full textKaja, Damian. "Orfeusz w uścisku Narcyza. Antropologia żywego słowa w filmowych biografiach poetów." Litteraria Copernicana, no. 1(17)/ (April 15, 2016): 93. http://dx.doi.org/10.12775/lc.2016.007.
Full textUljasz, Adrian. "Rufin Morozowicz (1851 – 1931). Legenda polskiego teatru." Przegląd Nauk Historycznych 20, no. 1 (August 18, 2021): 159–90. http://dx.doi.org/10.18778/1644-857x.20.01.06.
Full textStempel-Gancarczyk, Karina. "„(A) nasze dusze smutne mają pyski.leżą na dywanie. wyją. nie dają żyć” (J. Mansztajn, O duszy) – leksem dusza w najnowszej poezji polskiej." Adeptus, no. 7 (June 30, 2016): 67–83. http://dx.doi.org/10.11649/a.2016.005.
Full textBanasiak, Bogdan. "Narodziny filozofii z ducha... muzyki." Humanistyka i Przyrodoznawstwo, no. 17 (September 12, 2018): 107–22. http://dx.doi.org/10.31648/hip.829.
Full textBujić, Bojan. "‘Figura poetica molto vaga’: structure and meaning in Rinuccini's Euridice." Early Music History 10 (October 1991): 29–64. http://dx.doi.org/10.1017/s0261127900001091.
Full textR. Daros, William. "Rosmini y Heidegger sobre la esencia de la verdad." LOGOS Revista de Filosofía, no. 134 (February 11, 2020): 117–42. http://dx.doi.org/10.26457/lrf.v0i134.2532.
Full textМарина Израилевна, Нестьева,. "Fragments of Artistic Impressions During the Pandemic and Other Difficult Trials." Музыкальная академия, no. 4(780) (December 26, 2022): 146–57. http://dx.doi.org/10.34690/276.
Full textPartridge, Sally R., Heidi J. Brown, and Ruth M. Hall. "Characterization and Movement of the Class 1 Integron Known as Tn2521 and Tn1405." Antimicrobial Agents and Chemotherapy 46, no. 5 (May 2002): 1288–94. http://dx.doi.org/10.1128/aac.46.5.1288-1294.2002.
Full textDissertations / Theses on the topic "W Orfeur"
Tabaczyński, Michał. "Hiob i Orfeusz : modele retoryki cierpienia w literaturze i filmie." Praca doktorska, 2015. http://ruj.uj.edu.pl/xmlui/handle/item/42958.
Full textJaworski, Maciej. "Mit Orfeusza w literaturze polskiej XX wieku." Doctoral thesis, 2016. https://depotuw.ceon.pl/handle/item/1914.
Full textStanisław Lem’s most famous novel retraces the pattern of the Orphean myth. The enigmatic piece of poetic prose by Aleksander Wat He loved the living one?... appears to be a startling ‘grammar of creation’ for the scene of the second loss of Eurydice. Czesław Miłosz is the author of one of the most interesting modern European interpretations of the myth, one typical of our ‘secular age’. In her drama written during World War Two Anna Świrszczyńska tried to add a new Orpheus – a hero of the community – to the katabasis story. Stanisław Wyspiański planned a drama about Orpheus when terminally ill; Konstanty Gałczyński, as we know from his stalag diary, had similar ambitions. These are just a few examples of Polish reception of the ancient fable, surprisingly rich and diverse, yet until now barely recognized. This twentieth century reception, read in light of both nineteenth century Polish literature and, more importantly, centuries-old European artistic tradition, is the subject of my dissertation. My work consists of three parts. I start by tracing the contours of the Orphean myth and by separating it from the Orphic sphere, connected with texts attributed to the mythical poet and ancient religious cults. The two fields are distinct, and function separately in modern art, yet are sometimes combined in literary analysis, mainly as a result of imprecise terminology. I then look at Orphean imagery used by critics and literary scholars writing about texts which have no significant ties to the myth. My aim is to distinguish these ways of reading from mine, thus delineating the subject and object of this study. Next, I present a less obvious way of mythological reading of texts not directly related to the myth, but containing expressive parallel motifs. These methodological issues are accompanied by a broad look at nineteenth-century perceptions of the myth. They in turn are twofold. The romantic period (particularly the works of Juliusz Słowacki) saw metaphysical and historiosophical speculations, visions of power or paradoxical triumph of the artist; similar themes can be found in works of Cyprian Kamil Norwid. In later years these visions gave way to representations of disaster, loss, and mourning, failed attempts to connect the myth with collective experience. While this reception lacks even a single important piece dedicated to the hero, we should remember Wyspiański’s unwritten work. That drama, a text probably connecting Orphic mysticism with national issues, could have served as a dialectical complement to Orphean intuitions of that century. The second, and main, part of the study includes thirteen chapters devoted to the most important Polish literary works of the twentieth and twenty-first centuries connected with the 2 Orphean myth. Each chapter brings an analysis of a work or series of works written by a single author. The chapters are preceded by short contextual fragments, which address key issues and elements of the myth and of its artistic interpretations. These fragments provide introductions to specific chapters, but can also be read independently, in any order – as entries in a nonexistent Orphean encyclopedia. They are complemented by Onomaklyton Orphēn and The Argonaut – fragments placed outside the second part of the study, which serve as contexts for the entire dissertation. The chapters are grouped depending on their thematic dominant. These in turn are placed within Charles Segal’s "love – death – art" triangle, which I use to map the different meanings of the story. Thus, the second part consists of four thematic groups, corresponding to the sides of the Orphean triangle and to the triangle itself: "Love – Death," "Love – Art," "Art – Death," "Love – Death – Art." Marginalization or even elimination of the theme of art is distinctive for prose fiction, in which the katabasis story – of love struggling with death – remains the primary reference. A mythological reading of Lem's Solaris brings a new, tragic understanding of the novel, indicating the intrinsic value of the love story and the irreducibility of the figure of Harey and her relationship with Kevin to a means of contact between the solarist and the “ocean”. An Orphean reading of the Black Rose by Julian Stryjkowski unites two main topics of the book (the erotic and political), reveals suggestions of the further fate of the main characters, hidden in the text because of communist censorship, and allows, thanks to the metaphor of Orpheus’ gaze, to situate the novel in the ideological biography of the author. Leszek Kołakowski’s short story The Apology of Orpheus ... brings a witty use of Orphean topics forgotten since the Middle Ages, but above all shifts the focus from the cause of the hero’s fatal backward glance to its consequences; the author shows the singer pondering the ramifications of his gesture, ever distrustful towards the gods. Two series of poems by Aleksander Wat are a lyrical exception in the "Love - death" thematic group. In the first series, the poet looks at the most basic meanings of the Orpheus and Eurydice story, resulting from the confrontation between Eros and Thanatos; he speaks of lovers at the eve of eternal separation. The second – enigmatic – collection of Wat’s texts, read against the background of myth, problematizes the figure of dead Eurydice, the problem of Orpheus’ backward glance, and the ambiguous emotions hidden in that gesture. The removal of the theme of death from the Orphean triangle is rare; it abolishes the tragic and mysterious elements of the story and leads to comical, parodist, or fairy tale-like interpretations. This happens in an intersemiotic one-act play by Tytus Czyżewski entitled 3 The Snake, Orpheus and Eurydice, at once sober and crazy, full of puerile humor, and in the poems and dramatical attempts by Konstanty Gałczyński, marked by twentieth-century history and politics. Ancient tragedy was, according to Friedrich Nietzsche, of ApollonianDionysian nature. The same applies to Orpheus. Czyżewski and Gałczyński forgo the attempts to integrate these contradictory elements. The former poet, discrediting the side of Apollo, is happily Dionysian. The latter, forgoing the side of Dionysus, happily Apollonian. Interpretations of their texts, however, highlight a shadow, like a trace of the deleted theme, on these optimistic readings. The key figure of the "Art – Death" group is Orpheus the great poet and cultural hero: the personification of dreams, dilemmas and experiences of artists. Focusing on these issues usually means (except for Świrszczyńska’s play) marginalizing Eurydice and either reinterpreting or even abandoning the katabasis episode. These works concentrate on four themes: the social role of an artist, his impact on nature, his visit to the underworld, and the sparagmos. In Józef Wittlin’s essays Orpheus becomes a patron of cultural continuity, his voice symbolizing the artists’ desire for transcendence. The hero of Jerzy Kamil Weintraub’s war-time poem Orpheus in the Forest – an original (avant la lettre ecocritical) reading of the impact on nature motif – starts with a vain and dangerous rebellion and ends in metaphysical Rilkean silent consent. Świrszczyńska’s Promethean Orpheus is, in turn, a rebel rightly opposed to the iron laws of the world, but punished for selfishness (albeit by the author, rather than by the gods). A partly dead Orpheus of Jarosław Marek Rymkiewicz is a poet facing nothingness, a model hero of the writer’s mature work (a confrontation of two texts of the writer referring to the myth – a late cycle of poems and a debut one-piece play – allows to make some general remarks about that work). Orpheus appears many times and in different contexts in the poetry and essays of Tymoteusz Karpowicz; his interpretation of the hero is stretched between the desire for the impossible and the actual failure of his artistic mission, between suggestiveness and cognitive potential of symbols, and illusions provided by myths. A piece of prose H.E.O by Zbigniew Herbert and Czesław Miłosz’s poem Orpheus and Eurydice take up all three main themes of the myth and suggest two possible directions of contemporary reading of the katabasis story, two ways to solve the problem of the traditionally silent Eurydice. Herbert – following the footsteps of Rilke – psychologizes the myth, Miłosz allegorizes it. In the text of the first poet, the heroine is recognized as a subject, the second presents her as an object of Orpheus’ mourning. Both authors are skeptical of dreams of love conquering death. In H.E.O death means a radical change of identity, yielding 4 the end of one’s old attachments. Unlike in traditional interpretations, art is also unable to save one from death. In Miłosz’s poem it only helps survive a period of mourning. The myth – Miłosz shows – is the artistic equivalent of that process. Rewriting the story or profoundly experiencing it as a reader are spiritual equivalents of Freudian work of mourning. The third part of the study is divided into three sections devoted to poetry, prose and drama. They feature readings of new texts, which help identify regularities in the myth’s reception. This allows a discussion of future directions of the myth’s reading, which is developed in the Ending. The myth of Orpheus as a theme or a source of important motifs inspired more than a hundred poems in the twentieth century. Two distinct continents dominate the map of Orphean poetry. The first, and most numerous, is based on the principle of confrontation between content assigned to the myth and experience. It can be can be divided into four groups of texts, ordered by themes they pursue: the nature of the Orphean myth (and, variously understood, myth as such), the harmony of the world, the impact of art on reality, and the power of love. The second continent on the map is formed by poems which ascribe new meanings – absent in classical versions – to selected elements of the plot, mostly taken from the katabasis episode. Various borrowed symbols are used to name situations and experiences previously not associated with the myth. There are three main groups of such texts: reinterpretations of Orpheus’ looking back; readings which make the separation between Orpheus and Eurydice a metaphor for the breakdown of a romantic relationship; readings which use the metaphor of the stay in Hades and the lovers’ separation to speak about experiences of war. Other compositions from the Orphean sphere neither fit these groups, nor form a specific group of their own. One can imagine them as islands, located near the two continents. These texts underscore the myth’s potential for transformation. Some tell the traditional version of the story from a different perspective or with a minor narrative change, others focus on themes hitherto marginal, others still combine the myth with other stories, build a new story on the basis of the myth, or use the outline of story as a pretext for successive metaphors and marginal associations. Finally some use fixed meanings of the myth to name non-mythical situations. On these islands can be found most of the poems which treat the myth as interesting in and of itself. Three other novels contain brief mentions of the Orphean myth, more loosely connected with key plot elements, and ultimately less revealing in their interpretation: A Beautiful Illness by Mieczysław Jastrun, Mush by Jerzy Andrzejewski, and Lem’s Fiasko. 5 They exemplify a particularly productive – because of its subtlety – approach to mythological matter. While many dramatical works make use of the Orphean myth, they remain barely known beyond the work of Świrszczyńska, and are usually of playful nature and of small size, although Julian Wołoszyński also tried to give the story a political dimension by showing the hero dying for a noble cause. His work notwithstanding, this relatively feeble theatrical presence of the myth seems to have stemmed from the story’s apparent lack of intrinsic moral meanings. Orphean literature of the twentieth century can be distinguished from that of earlier periods by its multilaterally critical reading of the story. Its authors go beyond questioning contemporary ideas of art’s impact on the world, the strength of emotion, or the notion of a harmonious universe and the power of human cognition associated with the figure of Orpheus. They challenge traditional artistic and cultural models, such as ideas of love or gender roles, which they connect with the legend. They put into question and complicate the intentions of all the myth’s characters and the meaning of situations in which they find themselves. The literature’s agnosticism is expressed by syncretic images of the underworld, or by a complete abandonment of the idea; Hades serves as a metaphor for historical or internal hell, and Orpheus (or his equivalent) is not a traveler but an inhabitant of that hell. Polish writers draw much from the modernist reception of the myth, mainly from Rilke. Their works also follow such basic tendencies of modern literature as the use mythological analogies in novels or showing Eurydice’s point of view, albeit to a rather limited extent. Biographical contexts of many texts confirm the unchanging pattern: authors identify with the hero - an artist. A distinctive feature of Polish transformations of the myth is probably the use of the story in direct or symbolical narratives about historical and political experiences. Translated by Jerzy Łazor and Maciej Jaworski
Books on the topic "W Orfeur"
Wittlin, Józef. Orfeusz w piekle XX wieku. Kraków: Wydawn. Literackie, 2000.
Find full textSiwiec, Magdalena. Orfeusz romantyków: Mit o Orfeuszu w twórczości Juliusza Słowackiego i Gérarda de Nerval w kontekście epoki. Kraków: Universitas, 2002.
Find full textBook chapters on the topic "W Orfeur"
Samborska-Kukuć, Dorota Karolina. "Dialektyka Błazna. Orfeusz w nieprzerwanym łańcuchu wcieleń w trawestacji Leszka Kołakowskiego." In Przekleństwo i harmonia nieskończonego. Z zagadnień literatury Młodej Polski i epok późniejszych, 101–11. Wydawnictwo Uniwersytetu Łódzkiego, 2014. http://dx.doi.org/10.18778/7969-406-8.05.
Full textBrzeska, Ewa. "Miłość silniejsza niż śmierć? Orfeusz i Eurydyka w literaturze francuskiej XX wieku." In Palingeneza mitu w literaturze XX i XXI wieku. Warsaw University Press, 2014. http://dx.doi.org/10.31338/uw.9788323516460.pp.37-54.
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