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The author discusses Ivan Franko’s poem Moses, regarded by Yurii Sherekh as the „Second Testament” of Ukrainian literature. This positive opinion of the Moses stimulates research interests. Using the methods of comparative contextual hermeneutics, the author analyses Ivan Franko’s specific “theology of hope” in the historical literary and philosophical theological context. He argues that the basis for hope in Franko’s philosophical reflection upon history was the Old Testament eschatology, born from God’s covenant with Israel and from the faith in a liberating-salvation mission of Moses. He draws special attention to the prophetic meaning of the Prologue and the poet’s references to the figure of Moses.
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Mykhailo Hrushevsky, a Ukrainian historian and politician, was born at Chełm on 29 September 1866, died on 25 November 1934 at Kislovodsk. He is the author of a ten-volume synthesis of History of Ukraine-Rus’, published in Lwow and Kiev in 1898–1936. In his work, he separated the history of Ukraine from the history of Russia. Living and working in specific national and social conditions of Ukraine at the turn of the 20th century, he disapproved of the role of Poland and Polish people in the history of Ukraine. The response of the Polish historiography of that time to Hrushevsky’s work was very negative – he was accused of having politicised history. Those opinions and polemics concerning Hrushevsky and his publication have been gathered and presented in a book by Ł. Adamski Nacjonalizm postępowy. Mychajło Hruszewski i jego poglądy na Polskę i Polaków [Progressive Nationalism. Mykhailo Hrushevsky and His Opinions of Poland and Poles], published in Warsaw in 2011. There is also a debate among Ukrainian historians. Since 1997 the History of Ukraine-Rus’ is being published in English (The Hrushevsky Translation Project), thanks to The Peter Jacyk Centre for Ukrainian Historical Research Canadian Institute of Ukrainian Studies. The project is headed by Professor Frank E. Sysyn. The last, tenth volume, is entitled: From the Death of Khmelnytsky to the Union of Hadiach (Edmonton–Toronto 2014). The English edition is supplemented with a full and comprehensive critical apparatus and rich literature on the subject.
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Tadeusz Boy Żeleński read Mickiewicz as if it were a complex depiction of Polish national soul’s meanders. Love for the motherland, patriotism and prophet’s mythology on the one hand, and concealment of facts, destroying historical documents and ordinary lies on the other. Boy’s criticism, developed on the basis of French rationalism, cuts this mishmash open, like a scalpel revealing areas affected with illness that need to be cured by enlightened reason. It would appear that these nearly a century old, perverse, and thus revelatory conclusions have become almost obsolete. Nothing could be further from the truth. In Poland they will never cease to be valid...
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Ma communication se situe dans le prolongement de ce que Czesław Miłosz a défini comme une excursion, un déplacement a posteriori dans la Pologne de l’entre-deux-guerres » Elle se justifie par le souhait de stimuler notre imagination sur la base de documents écrits de l’époque. Les Chroniques hebdomadaires d’Antoni Słonimski font bien partie de ces documents susceptibles d’éveiller à l’heure actuelle notre plus grand intérêt. Qu’est-ce qui m’a fait rapprocher ces deux personnalités de l’entre-deux-guerres : Tadeusz Boy-Zeleński et Antoni Słonimski ? Ce qui réunit profondément ces deux écrivains polémistes, Boy et Słonimski, c’est l’humour, l’esprit brillant et le ton satirique. Mais l’enjeu principal qui reste au centre de leurs combats est le libéralisme éclairé et anticlérical, le progressisme social, le courage réformiste, la sensibilité sociale et le rejet du pathos national, de la fausse solennité associée à la pompe.Dès le début Boy-Zelenski y apparaît aux yeux du polémiste comme un puissant rénovateur de la société. Quel regard peut-on porter, au final, sur l’action de ces deux défenseurs de la société démocratique moderne pris dans le tourbillon des événements provoqués par la montée généralisée des nationalismes en marche? Quelle place leur écriture occupe-telle dans le panthéon de la littérature polonaise ? Voici quelques questions auxquelles j’ai voulu répondre dans mon article.
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Cat Mackiewicz was conservative journalist and supporter monarchist idea in interwar time Poland; Boy Żeleński – an advocate of feminism and anti-clerical writer. Politically, their positions were diametrically opposed, but Cat Mackiewicz estimated Boy as the greatest writer of the interwar period. The article is an attempt to identify common points in their cultural idea. Both, Cat as journalist and Boy as translator and writer dealt with the cultural transfer; they were aware that the culture of Poland, because of her periferic position, must constantly expand her ties with Europe and at the same time they thought as important maintaining the specific features of Polish style.
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In contemporary Polish poetry of the sacred becomes present in various forms - it is not the goal of this paper to discuss all of them. The focus of interest is the journey into the world of poetry, in which fascination with God, the Holy Book of Revelation, the mystery of the Redemption, takes shape of a literary form. The author presents five poets whose works refer to the world of the sacred: E. Stachura, J. Hartwig, Z. Herbert, E. Bryll, and W. Wencel. In all the analyzed texts the transposi-tion of the sacrum takes place (to different extent), which builds a new meaning, a new poetic world into which the lyrical subject introduces both a believer and atheist. In the five poetic utterances, which are the subject of my research, the authors launch search for God rather than present their belief or unbelief in Him.
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The author of the article comments on the poetry of father Janusz A. Ihnatowicz. The works of father Ihnatowicz have taken up a deserved prominent place in the modern priestly poetry. They are marked by the richness of both references to the biblical tradition and the analysis of modern social processes, as well as permeated by numerous autobiographical threads. It also abounds in recommendations concer¬ning the, so to say, dehumanizing changes, which, in the name of the grandeur of the slogans of apparent freedom, introduce the man into the feeling of inner void, destroying the harmony of the surrounding world. The vision of the present is contra-sted with an attempt at aesthetization of the bygone world, enclosed in the framework of the past.Such background highlights even further the authentic religious and humanistic values.
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There are many elements of colloquial speech in poetry of Jan Twardowski which belong to different subsystems of a language, such as: lexics and semantics, phraseology and syntax. A large amount of lexics includes words with antropocentric meaning which exist in every variant of language. But the major part of the lexics is colloquialisms with emotional meaning. The most often they have expressive and pragmatic function. Imitating oral language has also an impact on the structure of Jan Twardowski’s poetry. The poet uses colloquial elements for breaking language conventions and in this way he creates a new kind of metaphisical poetry. Using colloqiualisms apart from elements becoming from other variants of language causes an increase of semantic potention of this poetry. It also creates a new perspective that is not charateristic for the linguistically homogenious texts and enables this poetry to get to the larger amount of readers, including even these who don’t believe in God.
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The article presents the opinions about Mykhailo Hrushevsky’s life and work presented in the Polish historical and journalistic literature of the late 19th and early 20th century. Two periods in the development of Polish Hrushevskiana have been determined. The first one (the second half of the 1890s) is represented by a generally objective and scientific approach – specific research issues were actualised at that time, and a discussion that took place at the time was steered in the direction of finding the most appropriate solutions to the problem. The next one (the beginning of the 20th century) brought about a significant radicalization of the Ukrainian and Polish national movements, and hence the aggravation of Polish-Ukrainian relations, which was reflected in the nature of the historiographical debates towards their politicisation. The basic characteristics and trends of the Polish Hrushevskiana have been revealed. The total dependence on historiographical assessments of the changed political landscape had been specified. It is concluded that Hrushevsky’s historiographical concepts in Polish historians’ interpretations embodied the conceptual basis of entire Ukrainian Clio. The process of politicisation of the Ukrainian-Polish historiographical debate at the beginning of the 20th century, to the aggravation to which the both parties have contributed, reflected a general tension in the relations between the neighbouring nations on the eve of the Great War. The revival of the dialogue of the previous period and its transformation into a monologue focused entirely on the collecting of national grievances brought about significant difficulties in seeking the international understanding during the war and after the emergence of the Second Polish Republic.
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The present article analyses the lyric and epic poetry of Lesya Ukrainka. Emphasis is put on the fact that all the works of the poet reveal her epic talent, but that the transition to lyric and epic, with the introduction of dramatic moments, and dialogues, gave the poems a tragic, dramatic perception of the world with a clear lyrical colour. The ideas of asceticism, sacrifice for the humankind and the establishment of justice, love of country is defined as one of the leading characteristics of Lesia Ukrainka. It is concluded that the poet was constantly in the international sphere, as she called for justice, brotherhood, freedom – as the highest ideals of peaceful coexistence of nations.
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The article deals with a stereotypical perception of Lesya Ukrainka drama Blue Rose as an experimental and somewhat incomplete work. The main thesis of the text is: the drama fits into the context of European dramaturgy of the late 19th – early 20th century and is consonant with the aesthetic searches of symbolists. The author analyses the motive of hereditary insanity, psychology drama, including fears of the protagonist, autobiography of work, and makes a comparison between interpretations of love themes in Lesya Ukrainka and Dante, and in Lesya Ukrainka and Russian symbolists (A. Blok, A. Bely). The basis for drama philosophy of two worlds was made through the establishment of platonic love doomed to end in tragedy in an imperfect world. The activation of a Middle Ages discourse allowed Lesya Ukrainka to do all the artistic discoveries, which later become the basis for the formation of symbolist theatre.
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The article presents the relationship between the drama of Larysa Kosach (Lesya Ukrainka) and philosophy of Friedrich Nietzsche. This connection is to show the crisis of Christian philosophy, which European culture faced at the turn of the 20th century. One of the significant roles was played by the Paul the Apostle, who often appears in Lesya Ukrainka’s drama and is the reason for polemics with the New Testament’s vision of the religion, the concept of the state and social order. The similarity with Nietzsche’s philosophy here is striking, because in both cases the “Good News” of the Saint of Tarsus is interpreted not only in opposition to the teachings of Christ, but first and foremost as the factor in early Christianity, which contributed to strengthening Christian morality consistently controverted by Nietzsche and Lesya Ukrainka.
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The author describes numerous bans placed on the literature and culture of Ukrainian Baroque in the period of totalitarianism. She argues that there is still an acute need to make a new approach to the literature of the Baroque and Romanticism eras, especially to the works by such outstanding authors as Taras Shevchenko, Mykola Gogol, Mykola Kostomarov, Panteleimon Kulish, Ivan Franko, Alexander Potebnja, Mykhailo Kotsiubynsky. Ukrainian Romanticism, as depicted by the author, is in fact different from the European one in many respects, despite the fact that it knows “romantic irony” or bizarre, surrealistic perception of the world.
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