Zygmunt Adamczewski – författare
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Häftad, Engelska, 1963
562 kr
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is, what has been said already says that no anticipations of aesthetic theory are in place here. When research stays on the level of primitive imagination, prior to the distinction between real and unreal, to merge art with life, it cannot serve as guideline for thoughts on what is distinctive within art. No canons of composition can be forthcoming, even the very concept of composition, implying a composer, must remain inadmissible; since, unlike the one of tragic art, the composer of tragic life will be here in question. No analysis of form need be expected, and when a form of vision is described, it will not be what artistic critics are used to dissect. Purely aesthetic instruments, such as plot, contrast, harmony, proper pitch, likene3s, recognition, com pleteness, will be of no use and no relevance at all. And it hardly need be mentioned that the age-fortified classification of artistic kinds remains strictly out of bounds. Here is perhaps the proper place to introduce a stylistic apology. I t is clear to everyone with a neat sense of seemliness in language that the use of unattached adjectives is very awkward in English. No one reading these paragraphs can be blamed for fidgeting when molested again and again with "the tragic" instead of "tragedy. " The excuse has perhaps transpired in the preceding passage.
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PDF, Engelska, 2012714 kr
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is, what has been said already says that no anticipations of aesthetic theory are in place here. When research stays on the level of primitive imagination, prior to the distinction between real and unreal, to merge art with life, it cannot serve as guideline for thoughts on what is distinctive within art. No canons of composition can be forthcoming, even the very concept of composition, implying a composer, must remain inadmissible; since, unlike the one of tragic art, the composer of tragic life will be here in question. No analysis of form need be expected, and when a form of vision is described, it will not be what artistic critics are used to dissect. Purely aesthetic instruments, such as plot, contrast, harmony, proper pitch, likene3s, recognition, com pleteness, will be of no use and no relevance at all. And it hardly need be mentioned that the age-fortified classification of artistic kinds remains strictly out of bounds. Here is perhaps the proper place to introduce a stylistic apology. I t is clear to everyone with a neat sense of seemliness in language that the use of unattached adjectives is very awkward in English. No one reading these paragraphs can be blamed for fidgeting when molested again and again with "the tragic" instead of "tragedy. " The excuse has perhaps transpired in the preceding passage.
Häftad, Engelska, 1997
513 kr
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A proposal for individual responsibility in communal life.In this book, Adamczewski has given a proposal for individual responsibility in communal life, the depth and content of which we have barely touched. It contains a subtlety of insight that most contemporary criticisms of nihilism have not approached, and a detailed appreciation for agency and community that many contemporary ethicists in the continental tradition have failed to understand.The primary contribution of this book is found in the way in which it defines and describes ethos as the basis of interpreting ethical agency. Ethos identifies human occurrence as "an open temporal issue." Ethos is a synonym for human being in its time, and ethical agency refers to individual efforts to establish communal ways of living that are more or less appropriate to the way in which human being occurs. Adamczewski contends that propriety for human being in our time requires primary attention to search, quest, and question; it requires emphasis on our lineages in their passing away-ours is a time of basic ways of dwelling that "properly" come to pass away; and it-our time-requires an emphasis on upcoming times, times that are not controlled by present conclusions but rather by the questions that emerge in our ways of being now, and that give rise to what he calls pro-posals for living that are appropriate to human, temporal occurrence. Pro-posing, in Adamczewski's terms, constitutes a conduct, a poetic (as distinct to a technological or manipulative or prescriptive) manner of thinking in which one learns how to release oneself from determinations that are debilitating for human being.