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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For that reason, every kind of poetry is an act of mythologization and tends to create myths about the world. At bottom, both one and the other have the same aim.

Visegrad Literature :: Schulz, Bruno: Mityzacja rzeczywistości

The image is also an offshoot of the original word, the word which was not yet a sign, but a myth, a story, or a meaning. But the elements which it uses in construction have been used once before, have come from forgotten and shattered ‘stories’.

Poetry arrives at the meaning of the world anticipando, deductively, on the basis of great and daring short-cuts and approximations. That which has no meaning is not rzeczywstoci for us. rzeczywjstoci

Bruno Schulz | Open Library

Co nie ma sensunie jest dla nas rzeczywiste. 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. At present we consider the word to be merely a shadow of reality, its reflection. But the reverse would be more accurate: Translated by John M. Why something should appear meaningful to us is impossible to define. For that reason, it retains within it a tendency to grow again, to regenerate, to become complete in its full meaning.

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It cannot be derived from other givens. 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.

Bruno Schulz

The unnamed does not exist for us. Speech is the metaphysical organ of man.

And yet over time the word grows rigid, becomes immobilized, ceases to be the conductor of new meanings. The old cosmogonies expressed this in the mityzacj ‘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.

Schulz, Bruno: Mityzacja rzeczywistości

The thousandfold yet integral organism of the word was torn into individual phrases, into letters, into colloquial mityzacj and in this new form, applied to practical needs, it has come down to us as an organ of understanding. Nienazwane nie istnieje dla nas. The image is also an offshoot of the original word, the word which was not yet a sign, but a myth, a story, or a mityacja.

The process of making sense of the world is closely connected with the word. Knowledge tends to the same inductively, methodically, taking the entire material of experience into account.

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.

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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. Poetry re-cognizes the lost meanings, restores words to their proper place, and links them according to their ancient denotations. There is not even one of our ideas that is not derived from mythology, a mythology that has been transformed, mutilated, remoulded.

The process of making sense of the world is closely connected with the word. Every fragment of reality lives due to the fact that it partakes of some sort of universal meaning.

Poetry re-cognizes the lost meanings, restores words to their proper place, and links them according to their ancient denotations. The spirit’s first and foremost function is to tell stories and to make up ‘tales’.

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 original word was an hallucination circling the light of meaning, was the great universal totality. The mythologization of the world has not yet ended. The word in its colloquial, present-day meaning is now only a fragment, a rudiment of some former, all-encompassing, integral mythology.

But the reverse would be more accurate: