This article discusses the problem of orphan manuscripts and writings in the collection of documents deposited with the Jagiellonian University. The author mentions the difficulties in the access to this heritage, due to the unclear status of these works. In this context she analyzes and presents biographies and views of all Jewish philosophers who received Ph.D. degree at the Jagiellonian University in the years 1918 through 1939, many of whom probably did not survive World War II.
This article takes as its starting point the Greek term μεταξύ, a preposition meaning ‘between’, first turned into a noun in Plato’s Symposium, and in that substantivized form adapted for their own ends by a number of 20th-century philosophers, most notably by Simone Weil. In her Gravity and Grace (French: La Pesanteur et la grâce) she defines le metaxu as in-betweenness, a social and metaphysical category which embraces all that connects and divides (as, for example, a wall that both separates two prisoners and can be used by them to tap messages). In this article Weil’s concept of metaxu is applied to the language and then to various readings of two of Wisława Szymborska’s poems, ‘Funeral’ and ‘Elegiac Calculation’. Pragmalinguistics and semantics, too, play a role in the interpretation of these poems.
The article attempts to outline Adam Mickiewicz’s concept of subjectivity. He introduces it in his visionary poetic drama Dziady (Forefathers’ Eve) where a radically ambivalent situation is presented through the duality of the main character Gustaw/Konrad. The article describes this duality in terms of Paul Ricoeur’s distinction between cogito exalté and cogito brisé. In Dziady Mickiewicz dramatizes the transition from exaltation to dejection, the condition of cogito brisé (living with a wound). His romantic subject cannot throw away his past, but because he is acutely aware of his failings and his inadequacy he is able to free himself from delusions of grandeur and self-centered pride. The condition of uncertainty, inadequacy and chronic insatiability is like a gaping wound or a lack which may lead the ‘I’ to open up and seek the Other. It is a vision of man who knows he is deeply flawed but capable of pursuing a noble desire; vulnerable and fallible, beset by ‘endless error’ and yet able to act and get his act together; self-centered and yet, because of the relational nature of the human identity, capable of redirecting his emancipatory energy to Others. It can be summed up the concept of homo capax (homme capable) which, as this article argues, provides the key to Mickiewicz’s anthropology.