Suchergebnisse

Indem das Mäusefest in die historische Wirklichkeit eingebettet wird, verweist es über die begrenzte Begebenheit hinaus ins allgemein Politische. Im Unscheinbaren und Abseitigen wird die Wahrnehmung für die verschüttete Vergangenheit wachgerufen, so daß Moral, Schuld und Trauer das Idyllische für immer zerstören. Die Erzählung "Mäusefest" ist ein besonders eindringliches Beispiel für Bobrowskis Verständnis einer moralischen und sozialen Verpflichtung von Literatur. Sein besonderes Anliegen gilt der deutschen Kriegsschuld den östlichen Ländern gegenüber. "Mäusefest" gehört zu Bobrowskis Erzählungen vom Krieg, die auf eigene Erfahrungen gründen. Den biographischen Hintergrund bildet hierbei die Anwesenheit Bobrowskis beim deutschen Überfall auf Polen als Soldat der Wehrmacht. Bobrowski legte stets großen Wert auf die persönliche Erfahrung und damit auch auf die persönliche Schuld, die die Basis seiner Literatur bilden.

The evolution of his views on the world of nature led Miłosz to spiritual transformation, which connected awereness the pain of existence with largeness and beauty of the universe. Conscious, that behind the colour of nature curtain take place continuous performance of tortures and sufferings, he treated haiku of japanese poet as his own, which he was asked to translate: "we walk above hell, gazing at flowers". One more antidote on coping with awareness of evil, which exists in nature was warning, that human measures should not be used in assessment of world of plants and animals. Present in Miłosz world view conviction about beautiful world and permeated with evil caused, that Nobel prize winner tried to strengthen life with all his works. The author of Orpheus and Eurydice in disguise of mythical god passed on implicite, certain characteristic feature of his own creative power. Namely, the poet always stays on the side of existence, tries to see the happiness of life in surrounding tastes, smells, pictures. Opportunity to polemics, which refer to evil, which exists in our world was meeting organized 29.09.1994 by foundation ,,Sign" in which took participation inter alia Czesław Miłosz. During one of this meetings, participants of discussion agreed, that philosophy is helpless in relation to the problem of evil. Touch of evil is or absurdity or secrecy. The secrecy, which bothered Miłosz through all his life, and in front of which he stood helpless.

Miłosz's volume Światło dzienne (Daylight, 1953) is conventionally read by critics as the political poetry deeply engaged with history. The article offers a corrective to this traditional reading by interpreting the volume as an interplay of European and American influences. As a European poet, Miłosz had experienced the violent demise of ideals that were the foundation of the Old World. Światło dzienne (Daylight) is, therefore, at one level, an elegiac volume, in which both persons and ideas are mourned. On the other hand, to the extent that for Miłosz America continues the noble ideas abandoned in Europe, he cannot accept what he regards as their misguided or perverse incarnations. This explains the emotional climate of the whole volume, with its dominant mood of disappointment, anger and a refusal of reconciliation. Światło dzienne (Daylight) is American in its outlook on taking seriously America's status as a superpower and its influence on the future di­rection of the global history. It is anti-American, however, in identifying America's perceived failures to live up to the post-war challenge for the human civilization in general, and the consequent dangers. The article intends to assess Miłosz's debt to English-language poetry in this volume in light of his personal notes from his reading and translation work at the time.

In The Captive Mind, Czesław Miłosz describes two mechanisms of intellectual enslavement, namely Murti-Bing pills and Ketman. Although these mechanisms are similar, in reality they function somewhat differently. I believe that the former, Murti-Bing pills, leads to more significant enslavement than the latter, namely Ketman. This is because the former blurs the distinction between fiction and reality, while the latter can coexist with the awareness of the deceitful nature of communist propaganda and even with a cynical attitude. Both mechanisms generate a double identity, albeit each in a different way. It seems, moreover, that while Miłosz describes universal phenomena occurring in different societies and at different times, these are particularly intense precisely in the communist totalitarian state.