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Abstract

In this paper, I intend to explore the influence of sentimentalism in the works of Gábor Dayka (1769– 1796), a Hungarian poet, an author of sentimental poems imbued with the ideals of the Enlightenment. The sentimental tones of his verses derive first of all from being misunderstood and oppressed and from the impossibility of unveiling the opaque sadness of the mysterious melancholy. Dayka, forced to choose the ecclesiastical career and then abandon it because of his liberal ideas, gradually becomes a sentimental and pessimistic poet who thinks love is painful and projects his pain into nature. I will focus on the sentimental means of expression of Dayka from the poem titled Rettenetes éjszaka (Terrible Night) to Titkos bú (Mysterious Melancholy).
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Bibliography

1. ABAFI, L. (1880): “Dayka Gábor élete”, in: ID.: Dayka Gábor költeményei, Aigner Lajos, Budapest, V–XLIII.
2. BARÓTI, D. (1971): “Dayka Gábor”, in: ID.: Írók, érzelmek, stílusok, Magvető, Budapest, 192–203.
3. BÍRÓ, F. (1994): “A titkos bú poétája”, in: ID.: A felvilágosodás korának magyar irodalma, Balassi, Budapest, 363–371.
4. GÁLOS, R. (1913): “Dayka Gábor költészete”, Egyetemes Philologiai Közlöny, 145–154.
5. KABDEBÓ, L. (1968): Dayka Gábor költői pályája, Városi Könyvtár, Miskolc.
6. KABDEBÓ, L. (1969): “Dayka Gábor: A rettenetes éjszaka”, Irodalomtörténeti Közlemények, 2–3, 269–274.
7. KAZINCZY, F. (1813): “Dayka’ élete”, in: Ujhelyi Dayka Gábor’ versei. Öszveszedte ’s kiadta barátja, Kazinczy Ferencz, Trattner, Pest, III–XLVIII.
8. KOVÁCS FERENCNÉ ÓNODI, I. (szerk.) (1993): Dayka Gábor versei, Gazdász, Miskolc.
9. KOVÁCS, Gy. (1962): “Szentjóbi Szabó László és Dayka Gábor szentimentális költészete”, Irodalomtörténet, 1, 78–95.
10. LŐKÖS, I. (1962): “Dayka Gábor egri éveiről”, Irodalomtörténet, 3–4, 398–409.
11. MAKAY, G. (1993): “Dayka Gábor: Titkos bú”, in: ID.: “Édes hazám, fogadj szívedbe...”, Aqua Kiadó, Budapest, 42–45.
12. MARTINÁK, J. (2015): “Dayka Gábor költészete”, Kazinczy és kora, Széphalom, 25, 147–155.
13. MEZEI, M. (szerk.) (2000): Magyar költők. 18. század, Neumann Kht., Budapest.
14. SZABÓ, Z. (1986): “A szentimentalizmus”, in: ID.: Kis magyar stílustörténet, Tankönyvkiadó, Budapest, 136–148.
15. SZAUDER, J. (1963): “A magyar szentimentalizmus problémái”, Irodalomtörténeti Közlemények, 4, 405–421.
16. SZILÁGYI, M. (2000): “A ‘titkos bú’ poétája? Dayka Gábor kánonizálódásának kérdőjelei”, Irodalomtörténeti Közlemények, 5–6, 603–616.
17. TOLDY F. (1833): “Dayka’ élete”, in: Dayka’ versei. Öszveszedte Kazinczy Ferencz, Egyetem betűivel, Buda, III–XIV.

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Authors and Affiliations

Judit Papp
1

  1. Università Degli Studi Di Napoli “L’Orientale”, Napoli
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Abstract

The Paschal Mystery of Christ made present in the sacramental liturgy is a model of spiritual growth of Christians on the way of purification, illumination, and unificati-on. The transition (Passover) of Christ from death to life is a model of a Christian way. Christians live in connection with the paschal mystery every day when they strive to do what is more perfect and when they express the newness of life in the performance of good deeds. The participation in the transition of Christ through death to a new life consists in abandoning the way of life of a sinful man and striving for deeds of a man renewed in the mystery of Christ’s death and His glorious resurrection. Faith received at baptism enables a man to participate in the paschal mystery of Christ and offers a participation in the resurrection of the Son of God. The union with Christ and remai-ning in Him is the participation in the sacrifice of the Savior according to the paschal theology. The Passover is an event that brightens with its splendor not only the life of the individual Christian, but also the whole history of mankind. The final fulfillment in Christ is the purpose of the whole universe.

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Authors and Affiliations

Ks. Władysław Nowak
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Abstract

What major reflection does Dostoevsky’s work impel, when it refrains from pondering great metaphysical ideas? It invites us to consider the mystery of the human being and the impossibility of providing an ultimate explanation of this enigma. It also shows us that delving into the human psyche and judging it is an ambivalent and risky act against which human self defends itself. In this consistent evasion of cognitive and interpretive closure, it finds a mighty ally in the artistic language of the Russian novelist. Dostoevsky’s psychological and philosophical idea of the individual finds its distinct reflection in the poetics of his works. This paper explores and explains this relation by way of an analysis of Dostoevsky’s lesser known story – The Eternal Husband.
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Authors and Affiliations

Michał Kruszelnicki
1
ORCID: ORCID

  1. Dolnośląska Szkoła Wyższa, Wydział Studiów Stosowanych, ul. Strzegomska 55, 53‑611 Wrocław
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Abstract

The celebrated Polish avant‑garde artist Stanisław Ignacy Witkiewicz turned form arts to philosophy in the later years of his life. He was in contact with prominent Polish professional philosophers, e.g., T. Kotarbiński and R. Ingarden. He wrote a philosophi-cal treatise of his own and published several essays explaining his views, defending them in fiery polemical tracts. Although an autodidact himself, his erudition on recent philosophical topics, scientific trends and achievements was impressive. To his favorite philosophical ‘enemies’, as he was fond to say, belonged Bertrand Russell, along with other famous thinkers of that time, e.g., A. Whitehead, R. Carnap or L. Wittgenstein.
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Authors and Affiliations

Łukasz Kowalik
1
ORCID: ORCID

  1. Uniwersytet Warszawski, Wydział Filozofii, Redakcja „Przeglądu Filozoficz-nego”, ul. Krakowskie Przedmieście 3, 00-927 Warszawa
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Abstract

This paper focuses on three issues. First, it is about the context and environment of pre-Nicene theology. It is emphasized that pre-Nicene theology did not neglect ca-techetical and liturgical reflection (ad intra) while at the same time successfully ente-red into a critical and creative dialogue with both the Semitic and Greco-Roman world where first Christians lived (ad extra). For contemporary theology its means that it cannot reject historical reasoning, placed in space and time. The second part stresses that, in spite of different situations and all historical and cultural contexts, theology before Nicea was above all an understanding of Sacred Scripture to which the key is the Risen Christ as the source and definitive fulfilment of the inspired writings. Finally, the third part of the paper focuses on the existential and spiritual experience from which pre-Nicene theology originated. For this theology the Gospel of Christ is not just the rule of faith but also the rule of life. This leads to a conclusion that a contem-porary theologian is a to take up an existential-personalistic reflection on Revelation using the historical-hermeneutic method .

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Authors and Affiliations

Ks. Krzysztof Witko

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