Temat: Adam Mickiewicz (1798‑1855) - Katalog OPAC zbiorów

Skocz do pozycji: 1.

Tytuł:: Zabójstwo Adama Mickiewicza : żołnierze, cywile i urzędnicy na litewskiej prowincji w początkach XIX wieku
Autorzy:: Czubaty, Jarosław.
Powiązania:: Kwartalnik Historyczny 2002, nr 4, s. [59]-70
Data publikacji:: 2002
Tematy:: Mickiewicz, Adam (1798-1855)
Głowiński, Kajetan
Opis:: Zabicie stryjecznego dziada poety przez żołnierzy pułku tatarsko-litewskiego w 1802 r.
Sum.
Dostawca treści:: Bibliografia CBW

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Skocz do pozycji: 2.

Tytuł:: Wielki człowiek : na którym spełniło się proroctwo Adama Mickiewicza.
Powiązania:: Żołnierz Polski 1939, nr 14, s. 326
Data publikacji:: 1939
Tematy:: Mickiewicz, Adam (1798-1855)
Piłsudski, Józef (1867-1935)
Kult
Dostawca treści:: Bibliografia CBW

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Skocz do pozycji: 3.

Tytuł:: Konrad’s Cell: Wilno in Stanisław Pigoń’s research and sentiment
Od celi Konrada. Wileńskie badania i emocje Stanisława Pigonia
Autorzy:: Bujnicki, Tadeusz
Powiązania:: https://bibliotekanauki.pl/articles/2088383.pdf
Data publikacji:: 2018
Wydawca:: Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:: historians of Polish literature
Stanisław Pigoń (1885–1968)
Wilno
Stefan Batory University
Konrad’s cell
Adam Mickiewicz (1798–1855)
Adam Mickiewicz
cela Konrada
filareci
romantyzm
Uniwersytet Stefana Batorego
Opis:: The ten years Stanisław Pigoń spent in Wilno (1921-1931) was a very important phase of his life. Wilno not only attracted a great deal of his research but also became the focus of a lasting emotional attachment, a sentiment which he reaffi rmed in a memoir published shortly before his death in 1968. Although a lot is already known about Pigoń’s Wilno decade, there are some episodes that are worth a closer examination. One of them is a debate about Konrad’s cell which he triggered off just before leaving Wilno. The controversy concerns a cell in the former Basylian Monastery where Adam Mickiewicz was imprisoned in 1823 and where Konrad, the main character of his Dziady (Forefathers’ Eve) undergoes a spiritual transformation, the climax of the poetic drama. Pigoń contributions to this interminable debate exhibit a fi ne balance of scholarly precision and passionate conviction. This article not only looks at the origin and the early phases of the Konrad’s cell controversy in their contemporary background but also tries to show Pigoń’s involvement in the life of the university and the cultural and literary life of Wilno.
Źródło:: Ruch Literacki; 2018, 6; 653-665
0035-9602
Pojawia się w:: Ruch Literacki
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 4.

Tytuł:: Kim jest Józef Piłsudski? : (w dziesiątą rocznicę niepodległości Polski)
Autorzy:: Groch, Bartłomiej (1881-1968).
Data publikacji:: 1928
Wydawca:: Przemyśl : nakł. Państwowego Seminarjum Żeńskiego
Tematy:: Piłsudski, Józef (1867-1935)
Mickiewicz, Adam (1798-1855). Dziady
Dramat polski 19 w.
Dostawca treści:: Bibliografia CBW

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Skocz do pozycji: 5.

Tytuł:: „Homo capax” – a romantic subject with a past: Adam Mickiewicz’s anthropology
„Homo capax” – podmiot romantyczny po przejściach. Antropologia Adama Mickiewicza
Autorzy:: Bednarek-Bohdziewicz, Agnieszka
Powiązania:: https://bibliotekanauki.pl/articles/2088325.pdf
Data publikacji:: 2018
Wydawca:: Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:: 19th-century Polish literature
Romanticism
philosophy of the self
duality of character
Adam Mickiewicz (1798–1855)
Paul Ricoeur (1913–2005)
homo capax (homme capable)
Adam Mickiewicz
romantyzm
homo capax
podmiot otwarty
Opis:: 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 fl awed 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.
Źródło:: Ruch Literacki; 2018, 6; 667-682
0035-9602
Pojawia się w:: Ruch Literacki
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 6.

Tytuł:: Adam Mickiewicz’s „Pan Tadeusz” and the culture of remembrance
Kultura pamięci: Pan Tadeusz Adama Mickiewicza
Autorzy:: Speičytė, Brigita
Powiązania:: https://bibliotekanauki.pl/articles/2087171.pdf
Data publikacji:: 2020
Wydawca:: Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:: Polish literature of the 19th century
Lithuania
epic poetry and Romanticism
historical narrative
the culture of remembrance
Adam Mickiewicz (1798–1855)
kultura pamięci
epopeja
nowoczesność
tożsamość
recepcja
Opis:: Adam Mickiewicz's epic poem Pan Tadeusz, published in Paris in 1834, can be seen as an expression of a romantic culture of remembrance which emerged in Poland and Lithuania in the aftermath of a traumatic political event, the January Uprising of 1830–1831. This article discusses the poet's transformation of the devices and generic model of heroic epic for the double purpose of expressing a notion of historical time which holds out an open future for both the individual and the national community, and of promoting the acceptance of a complicated past through the resolution of its conflicts. Both in Poland and in Lithuania, Pan Tadeusz was regarded as a monumental tribute to the culture of the Polish-Lithuanian Commonwealth and a major influence on the modern national literatures in Lithuanian, Belarusian and Yiddish, sprouting on the territory of the former Grand Duchy of Lithuania.
Źródło:: Ruch Literacki; 2020, 6; 585-602
0035-9602
Pojawia się w:: Ruch Literacki
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 7.

Tytuł:: Adam Mickiewiczs ‘Forty and Four’: A conjecture
„Czterdzieści i cztery”. Hipoteza
Autorzy:: Szargot, Maciej
Powiązania:: https://bibliotekanauki.pl/articles/2087762.pdf
Data publikacji:: 2020
Wydawca:: Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:: Polish literature of the 19th century
Romanticism
prophetic symbolism
number 44
tyrannicide
Brutus
Reign of Terror
Adam Mickiewicz (1798‑1855)
'Dziady' (Forefathers' Eve)
Mickiewicz
"Dziady"
44
tyranobójstwo
antyczny Rzym
Wielka Rewolucja Francuska
Opis:: This article attempts to formulate a new interpretation of the mysterious messianic character marked "Forty and Four" from the Vision of Priest Piotr in Adam Mickiewicz's poetic drama Dziady (Forefathers' Eve), Part III. After a review of earlier readings of this crux and its symbolism, the author of the article presents his own proposal, which contextualizes the enigmatic number in three historical frameworks. The first of them is ancient history, and, more specifically, 'Forty four' is seen as a reference to the Ides of March in 44 B.C., the date on which Julius Caesar was assassinated by a group of conspirators led by Brutus. The other two relevant contexts are the Reign of Terror during the French Revolution, and the high tides of modern history culminating in tyrannicide. In effect, the 'Forty four' passage is seen as an affirmation or even a sacralization of tyrannicide, symbolized by not only by inexplicit references to Brutus and the Israelite heroine Judith. It is a theme which reverberates not only in Dziady but also throughout Adam Mickiewicz's work.
Źródło:: Ruch Literacki; 2020, 4; 359-379
0035-9602
Pojawia się w:: Ruch Literacki
Dostawca treści:: Biblioteka Nauki