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The article explains the phenomenon of historical poetics in Russia. At the end of the 19th century it was discovered and substantiated by A. N. Veselovsky. He formulated the idea, proposed the original concept of poetics, and introduced new categories of analysis which were the words “sujet”, “motif”, “genre” borrowed from the French language, and which changed their meaning in the Russian language. Their "reverse translation" is almost impossible. The fact that they have become key categories largely determines the originality of historical poetics in Russian literary studies. In the middle of the twentieth century the study of the history of literature in terms of poetics captivated such outstanding scientists as M. M. Bakhtin, D. S. Likhachev, S. Averintsev. Their example was followed by many others. In the political conditions of the 1950s-1980s, historical poetics allowed avoiding the dogmatism of party criticism, gave an opportunity to study literature and art beyond the politics and restrictions of Soviet ideology. Today, the study of historical poetics is mainly determined by the inertia of the initial acceleration. New ideas, concepts, original researches are in demand.
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The article deals with the circumstances of A. S. Pushkin’s acquaintance with N. V. Gogol, that raises a number of questions. Why did Pushkin let Gogol read first his new poem “The Little House at Kolomna”? Why did Gogol first appreciate its incomprehensible plot and the depiction of “Petersburg nature”? What did the topography of the town mean for Pushkin and Gogol? Why did they place the characters of their works into this district of the capital? The answers to these questions will help to clarify the creative relationships between two classical authors of Russian literature.
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Das in dieser Arbeit behandelte Fomu jing ist ein buddhistisches Werk, das nicht in den historischen Sūtrakatalogen enthalten ist. Die große Anzahl von Manuskripten dieses Werkes, die in Dunhuang entdeckt wurden, zeigt, daß es zu einer bestimmten Zeit dort sehr verbreitet war. Im ersten Abschnitt wird unter Berücksichtigung dieser Manuskripte ein Überblick über die Gestalt des Mohemoye jingbzw. des Fomu jing gegeben und es werden Petersburger Dunhuang-Manuskripte des Textes vorgestellt, die bisher in den Nachdrucken nicht benutzt wurden. Im zweiten Abschnitt wird ein Berliner Turfan-Manuskript präsentiert und es werden die „Sechs Großen Alpträume“betrachtet, die den Beweis für den apokryphen Charakter des Fomu jingliefern. Im dritten Abschnitt wird dasFoshuo xiaoniepan jingaus der Bayerischen Staatsbibliothekvorgestellt und gezeigt, daß dieses mit den Dunhuang- und Turfan-Manuskripten des Fomu jingin Verbindung steht. Im Schlußkapitel wird versucht darzustellen, in welcher Form das Fomu jingtradiert wurde. Dazu wird der Verlauf der Überlieferung vom Fomu jingzum Foshuo xiaoniepan jingverdeutlicht, und der Umstand erklärt, warum das Sūtra keinen Eintrag in den Sūtrakatalogen fand.
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The article is dedicated to the study of the impact of the Evangelic parable on the flash fiction of M. N. Makarov in the early 1840s. Since he was young Makarov cared for national history, everyday life and religious faiths of common people. He also envisages the Evangelic parable as a meaningful narration that Jesus used to represent a spirit of his teaching. The writer’s “Moscow tales about the poor”, published under the pen-name of Makariy Bystroretsky, had an instructive character of the Evangelic parable. Following the parabolic type Makarov writes about home and family, richness and poorness, Salvation through Jesus Christ. By their themes his stories are similar to the evangelic parables of the Unjust Judge, of the Lost Sheep, of the Pharisee and the Publican, of the Good Samaritan, of the Rich Man and Lazarus, of the Rich Full. The tales contain the motives of mercy, love for one’s neighbor, humiliation, responsibility to people and God, declared in the Sermon on the Mount of Jesus. A parabolic character of the narration allows the writer to demonstrate “modern miracles” that happen to those who walk with God. Makarov’s tales teach to rely on Divine Providence, to take gratefully the ordeals and the prizes of life. The episodes representing Russian everyday life in the tales serve as a symbolic embodiment of spiritual and physical happiness of Man who made his approach to Jesus Christ. The storylines of Makarov’s tales traces their origins to the texts and motives of the parables in the New Testament. Putting Christian wisdom into a simple narrative the writer’s stories make people’s faith grow.
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A. K. Tolstoy is a poet of the realistic epoch who kept a romantic approach to reality. The poem “John of Damascus” holds a specific place in the poet’s creative body of work representing the writer’s worldview and his aesthetic position. The subjective and objective world of the writing is under investigation in terms of Bakhtin’s theory and modern historical poetics. The article brings to light the specificity of speech organization of the text, narration functioning, dialogue and monologue. While studying the poem the author appeals to the hagiographic texts and funeral canticles by the Reverend that allow precising the ties between the image of John and his prototype. He also points out the meaning of the closing episode of the hagiography of the Holy Man for the poem’s storyline, and the role of the romantic motif of the detachment in the depiction of the hero. The hero’s dialectic image in the poem is defined as the one that traces back to the image of the Reverend John of Damascus and remains under the impact of the image of the author himself. An inner nature of the hero’s image is seen as a juxtaposition of the idea of the superior Divine office, deriving from the historical prototype, and the author’s romantic aspiration for absolute freedom in creative work. The violation of an aesthetic border of the hero’s objectivization is achieved due to the subjectiveness of the writer. The lyric monologues and fragments of the improper and direct speech constituting the poem objectify the hero’s image. Through the expressiveness of the latter the author’s subjectiveness is traced. The author and the hero are thought as the images that possess subjectiveness and objectified at the same time in the world. The study of the nature of subjective and objective relations in the poem gives an access to the value-based level of its content. The poem “John of Damascus” presents parallel ways of searching for truth by two poets — a theologian and an artist. The first one comes to the ideal of a humbled man, whilst the other one to the idea of the assertion of man’s dignity in front of God. The value-based level of the poem’s content going back to orthodox understanding of the historical prototype, the hero’s and author’s images, defines semantic wholeness of the poem.
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In the article, the Chuvash dialectal word măyăx ‘furs, sack’ and the dialectal variants of the Cheremis word čerke ‘church’ are analyzed. The Chuvash word comes from an Old Novg. form [miḙx] < Old Russian /měх/ of the 14th century, the Cheremis dialectal variants are borrowings of an Old Russian north dialectal form *cerky, where the donor form represents an intermediate phase of change сыку > *cerky > cerkov'.
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Within the framework of legal positivism on the ground of Polish legal theory there was founded, in the scope of the issue of legal interpretation, the ‘clarification’ theory, formulated by J. Wróblewski. Adopting psycholinguistic perspective for the analysis of above mentioned theory allows to take the knowledge about human linguistic cognition into consideration and compare it with the vision of achieving understanding of legal text as understood by J. Wróblewski. Thus conducted “mental experiment” – moving from the level of the legal theory to the level of psycholinguistics – reveals “hidden” properties of J. Wróblewski theory of legal interpretation. First of all, as far as the question about the status of his theory is concerned, it allows to formulate a conclusion that it is neither a descriptive nor a normative theory of legal interpretation. It is possible to accept only as a normative theory of justification of interpretation decisions in the process of law application.
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The study examines the most important tendencies of development of Polish fiction after 1989. While it had always been typical that particular periods of literature continuously changed according to current political tendencies, this one after 1989 was a dramatic change in paradigm never experienced before. With the exhaustion of the romantic paradigm, dominating Polish literature since the 19th century, the previous axiological model came to an end. The abolishment of censorship paradoxically led to a temporary “lack of subject matter’. There appeared a transitional period of crisis even in the most significant oeuvres. The confrontation of views has replaced the confrontation of official and non-official political values in literary works. Prior to the changes of 1989, the canon of political resistance had previously aimed at defeating a common enemy. With the realization of democracy, those earlier marching together took separate roads. Literature is trying to find out how Polish people are getting accustomed to the new social and economic conditions. The creation of new literature is associated with contemporary classics (Konwicki, Redlinski), and also with younger Gretkowska, Huelle, Pilch, Stasiuk, Tokarczuk and Tryzna. Among the thematic trends, the dominance of the existentialist line is obvious, especially the renaissance of rustic themes, that is the great number and popularity linked to gender.
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The article investigates the genre peculiarity and the poetics of the epilogue in Dostoevsky’s novel “A Raw Youth”. Its originality resides specifically in the divergence between “the author’s novel” and “the hero’s notes”. The novel does not contain such a distinctive compositional element as an epilogue. The role of the latter belongs to the critical letter of Nikolai Semyonovich, ex-mentor of the Adolescent, on his “Notes” (“Chapter Thirteen. Conclusion”). The critical letter discloses the characteristics of heroes and the epoch, rethinks the situations and motives of the key part of the writing. In his novel Dostoevsky on the one hand reveals the destruction of the “displaced” life standards of the nobles, the decadence of the noblemen’s concept of honor and duty, on the other hand, he insists that the way of salvation of the country from the “disorder and chaos” consists in reinforcement of the orthodox thinking, implementation of the idea of spiritual commonality, bringing together of the “superior Russian thought” and the popular truth. This is the meaning of the novel’s title: all Russian society and the country in whole is an adolescent.
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In-depth research of the scope of meaning of the term shenming is essential for the better understanding of several important ancient Chinese texts and the ancient Chinese thinking. One of the recently discovered texts, in which the term appears in cosmogonical context, has made it more obvious for us. Altough former studies threw light on several meanings of the term, I will demonstrate that on the basis of the ancient Chinese written sources (including both transmitted and recently discovered texts) we can explore even more extensively the scope of meaning of the term shenming, and we are able to determine some of its previously unknown connotations.
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The study fills the gaps in the lingustical database bearing on agriculture in the age of the Ŗgveda. Several corrections of existing standpoints have been made concerning purely philological issues as well as the semantical field of certain agricultural terms. The unbiassed reassessment of etymology of some terms reveals that beside the terms of Indo-European origin there are terms from extinct languages while the number of items of Dravidian origin is meagre and the Austro-Asiatic influence can be excluded. Language contacts with the Bactria-Margiana Complex (BMAC) must be taken into consideration. The all-around analysis of lingustic data and archaeological evidence together with the observations of historical ethnography allows us to form a more balanced view of economic conditions: although pastoralism played a dominant part in the life of Indo-Aryan speakers in the Panjab in the second half of the second millennium B.C., agriculture including wheat production gained also an established position in the region. Both the negligence and the overestimation of agriculture in this system are erroneous viewpoints.
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Presently, the study of local texts (mainly urban ones) is really urgent.One of such local texts that evokes interest of the researches is the text of Staraya Russa by F. M. Dostoevsky. The real space of Staraya Russa town becomes asort of an artistic model of the World embodied in the writer’s works. Such categories as “the text of Staraya Russa” and “Dostoevsky’s text of Staraya Russa”have been defined. From a structural viewpoint the concept “Dostoevsky’s textof Staraya Russa” comprises the following components: Staraya Russa as viewedby the writer, the repercussions of the realias of Staraya Russa in his works(novels “Demons”, “The Adolescent”, “The Brothers Karamazov”, “A Writer’sDiary”), Dostoevsky remembrance at Staraya Russa. The study of this concept allows us to answer the questions about the role of the countryside in life and works of the writer and about the significance of his name for history and culture of Staraya Russa.
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The issue regarding whether or not a translation of a text corresponds to the original has existed since time immemorial. The book of Sirach speaks of this issue when it says: “Please, read kindly and carefully, and be forgiving for those places where it would seem to anyone that, despite our consisten work on the translation, we could not choose the right words” (Prologue 15-20). In the past quarter of a century, the Church has responded with great interest to the Catechism of the Catholic Church (CCC), which is revealed by the fact that it has been translated into various languages. Are there any differences between the first Polish edition of the CCC and its French “original”? This article attempts to answer this question by examining a few differences between the Polish and French version of the CCC’s sections on the Church, specifically numbers 770, 771, and 774. These differences may explain why people receive and respond differently to the teachings of the Catholic Church. In order to provide more sound insight, this article also refers to the Latin text of the CCC, since this is considered the standard within the Church. In addition, English, Italian and Russian versions of the CCC were also consulted in the process of conducting a comparative analysis.
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The aim of this article is to describe the role of Princess Sophia of Slutsk Radziwiłł (1585-1612) in literature. The Princess of Slutsk, along with her immense fortune, was the bone of contention between two powerful Lithuanian families – the Radziwiłł of Birże and the Chodkiewicz family. The significance of the events is visible in the reports of eyewitnesses and in the narratives of those writers who decided to immortalize Sophia and Janusz Radziwiłł in their own versions of that unusual story in 1600. Princess Sophia as portrayed in the hagiography and Sophia depicted by Naborowski, Kraszewski, Osipowska, Syrokomla, and Korwin-Szymanowski are two completely different women.
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1. Péter Király neunzigjáhrig by: István Nyomárkay 2. К 80-летию Зёльдхеи by: Иштван Хетеши 3. К 80-летию Михая Петера by: Жужа Хетени 4. К 80-летию Иштвана Пете by: Карой Бибок 5. Приложение - Дополнение к списку научных трудов Иштвана Пете (1957-2002 гг.) 6. Список научных трудов Иштвана Пете (2002-2008 гг.) – 2002 7. К 75-летию Лены Силард by: Анна Хан н Каталин Сёке 8. Деятельность докторской программы «Русская литература и культура между Западом и Востоком» в свете защищенных докторских диссертаций by: Жужа Калафатич 9. Вопросы языка и культуры на XII Международной научно-методи¬ческой конференции «Современный русский язык: функционирование и проблемы преподавания». Российский культурный центр в Будапеште, 30—31 марта 2007 г. by: И. А. Бойцов (РКЦ в Будапеште)
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The article presents the cognitive analysis of figurative vocabulary and expressions, which are metaphorically motivated by the verb boil. This verb names various activities, processes and phenomena by their analogy with cooking food in hot water. Propositional frame-based analysis facilitated the revelation of the cognitive structure of the frame presented by the verb boil and its subject / object oriented propositions which are based on the metaphorical projection of such phenomena as physical, physiological, mental, psychological and social conceptual spheres. The given system of images expresses metaphorically the concept of various processes and notions related to the transformation of material objects; bad physical state because of overheating, changes in character and morals, active team work, realization of social and political projects, intensive intellectual work, mixing different elements into one etc.
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The author argues that there is a new language situation in Bulgaria for which he uses the term „new linguistic order“. Its essence is that a number of language variants, which in the past had reduced or limited use, although not codified, are now part of the public linguistic norm. On the other hand, other language versions, which have so far been part of the norm and have been codified, have come out of active use. In order to prove the existence of the „new linguistic order“, the author brings facts from the contemporary language reality in Bulgaria. These facts represent different levels of the language system and its functioning in real communication. In conclusion, the author reflects on the problem of teaching Bulgarian as a foreign language, given that there is a large discrepancy between codified and non-codified language norms, between common and rare language practices. The reflections are based on the experience of teaching the Bulgarian language in Poland.
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