BRUNO SCHULZ MITYZACJA RZECZYWISTOCI PDF

As we all know by now, the reception of Bruno Schulz’s work is a long story, vast in scope. 37 B. Schulz, Mityzacja rzeczywistości, in Opowiadania, p. famous essay Mityzacja rzeczywistosci [The Mythization of Reality], nMityzacja rzeczywistosci, in Bruno Schulz, Proza (Krakow: Wydawnictwo. Literackie. 2 “Poezja – to są krótkie spięcia sensu między słowami, raptowna regeneracja pierwot-nych mitów.” Schulz, Bruno: “Mityzacja rzeczywistości”. In: Schulz, B. and .

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Schulz, Bruno: Mityzacja rzeczywistości

Poetry re-cognizes the lost meanings, restores words to their proper place, and links them according to their ancient denotations. And yet over time the word grows rigid, becomes immobilized, ceases to be the conductor of new meanings. But the elements which it uses in construction have been used once before, have come from forgotten and shattered ‘stories’.

Poetry is the short-circuiting of meaning between words, the impetuous regeneration of primordial myth. Co nie ma sensunie jest dla nas rzeczywiste. It’s the snapshot that we took of the page when we last activated our link to it. At present we consider the word to be merely a shadow of reality, its reflection.

The process of making sense of the world is closely connected with the word. But knowledge, too, is nothing more than the construction of myths about the world, since myth resides in its very foundations and we cannot escape beyond myth. The process of making sense of the world is closely connected with the word. This is Info-Poland’s cache of http: At present we consider the word to be merely a shadow of reality, its reflection. But the elements which it uses in construction have been used once before, have come from forgotten and shattered ‘stories’.

Knowledge tends to the same inductively, methodically, taking the entire material of experience into account. It seeks this meaning on the heights and scaffolding of its artificial mounds. Nienazwane nie istnieje dla nas.

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Visegrad Literature :: Schulz, Bruno: Mityzacja rzeczywistości

The driving force of human knowledge is the conviction that at the end of its investigations, it will discover the ultimate meaning of the world. Knowledge tends to the same inductively, methodically, taking the entire beuno of experience into account. Co nie ma sensu, nie jest dla nas rzeczywiste.

It is an absolute given. But when in some way the injunctions of practice relax their strictures, when the word, released from such coercion, is left to its own devices and restored to its own laws, then a regression takes place within it, a backflow, and the word then returns to its former connections and becomes again complete in meaning – and this tendency of the word to return to its nursery, its yearning to revert to its origins, to its verbal homeland, we term poetry.

The thousandfold yet rzezywistoci organism of the word was torn into individual phrases, into letters, into colloquial speech and in this new form, applied to practical needs, it has come down to us as an organ of mityzaccja.

Speech is the metaphysical organ of man. The original word was an hallucination circling the light of meaning, was the great universal totality. Brjno isolated, mosaic-type word is a later product, is the result of technique. It is an absolute given. For that reason, it retains within it a tendency to grow again, sculz regenerate, to become complete in its full meaning. The word itself, left to its own devices, gravitates towards meaning.

The thousandfold yet integral organism of the word was torn into individual phrases, into letters, into colloquial speech and in this new form, applied to practical needs, it has come down to us as an organ of understanding.

For that reason, every kind of poetry is an act of mythologization and tends to create myths about the world.

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The old cosmogonies expressed this in the maxim ‘in the beginning was the Word’. For that reason, it retains within it a tendency to grow again, to regenerate, to become complete in its full meaning.

The life of the word resides in mltyzacja fact that it tenses and strains to produce a thousand associations, like the quartered body of the snake of legend, whose separate pieces sought each other in the dark. Why something should appear meaningful to us is impossible to define. The human spirit is tireless in its glossing of life with the aid of myths, in its ‘making sense’ of reality.

The life of the word and its development have been set on new tracks, on the tracks of practical life, and subjected to new notions of correctness.

But knowledge, too, is nothing more than the construction of myths about the world, since myth resides in its very foundations and we cannot escape beyond myth. The process has merely been restrained by the development of knowledge, has been pushed into a side channel, where it lives without understanding its true meaning. The image is also an offshoot of the original word, the word which was not yet a sign, but mityxacja myth, a story, or a meaning.

Philosophy is really philology, the creative exploration of the word. In the hands of the poet, the word, as it were, comes to its senses about its essential meaning, it flourishes and develops spontaneously in keeping with its own laws, and regains its integrity. Poetry is the short-circuiting of meaning between words, the impetuous regeneration of primordial myth.

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