Bilješka o humanistici Šimić, Krešimir
Crkva u svijetu,
12/2022, Letnik:
57, Številka:
4
Paper, Journal Article
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U članku se polazi od suvremenog dijagnosticiranja stanja u humanističkim znanostima u kojima je, prema Cliffordu Geertzu, došlo do »zamućivanja žanrova«. Zatim se, da bi se pokušalo uputiti u izvore ...promjena, osvrće na osnovne dvadesetostoljetne misaone tendencije. One se nastoje egzemplificirati ponajprije filozofijom Martina Heideggera te u znatno manjoj mjeri postmodernim tendencijama (Jacques Derrida, Giles Deleuze). U konačnici donosi se jedno novo upućivanje u humanistiku, zasnovano na kršćanskoj tradiciji. Pritom se polazi od novog, kršćanskog razumijevanja tjelesnosti.
Bilješka o filologiji Šimić, Krešimir
Anafora,
01/2020, Letnik:
7, Številka:
2
Journal Article, Paper
Recenzirano
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The article analyzes the controversy between Ulrich von Wilamowitz-Mollendorff and Friedrich Nietzsche, which began after the publication of Nietzsche’s first book Die Geburt der Tragödie aus dem ...Geiste der Musik (1872), followed by the controversy between Walter Jackson Bate and Paul de Man on the occasion of the publication of Bate’s article The Crisis in English Studies (Harvard Magazine 85, 1982). With the help of the two polemics, the author outlines the basic guidelines in the nineteenth-century and twentieth-century understanding of philology. Finally, the article brings the author’s own view of philology from the point of view of Christian tradition, that is, the evangelical statement: καὶ ὁ λόγος σὰρξ ξγένετο (John 1,14).
U članku se prvo donose dosadašnji uvidi u
Marulićev
Dijalog o Herkulu
, pri čemu
se znatnija pozornost posvećuje radu Bratislava Lučina " Marulićev
Hercules Moralisatus (o alegoriji u Dijalogu o ...Herkulu)" (1993). Zatim se
prikazuje patrističko-medievalna tradicija tumačenja alegorije i tropologije.
Konačno, iznosi se zaključak da Marulić
Dijalogom
moguće ne ocrtava samo kršćansko odbacivanje humanističkih tendencija
ekstendiranja alegorije na mitologiju, nego i odbacivanje tropološkog tumačenja
"pjesničkih bajki i izmišljotina".
The paper opens with an introduction to the
previous research on Marulić’s
Dialogus de Hercule a Christicolis superato
,
where more attention is given to Bratislav Lučin’s work
Marulićev Hercules
Moralisatus (o alegoriji u Dijalogu o Herkulu)
. Then we focus on the
patristic-medieval tradition of interpreting allegory and tropology. Finally, we
conclude that in the
Dialogus
Marulić rejects not only the humanistic
tendencies of extensions of allegory to mythology, but also the humanistic
tropological interpretation of mythology.
Vila i jabuke Šimić, Krešimir
Anafora (Osijek, Croatia),
12/2014, Letnik:
1, Številka:
2
Journal Article
Recenzirano
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review of:
---
Perivoj od slave: zbornik Dunje Fališevac (ur. Tomislav Bogdan, Ivana Brković, Davor Dukić, Lahorka Plejić Poje), FF press, Zagreb, 2012., 540 str.
U članku se iznose mišljenja trojice reprezentativnih autora – Jamesa Kugela, Roberta Altera i Jana Fokkelmana – važnih predstavnika tzv. književno-kritičkoga pristupa Bibliji, o biblijskoj poeziji. ...Prema Kugelu, gledati na Bibliju kroz leću podjele na poeziju i prozu (liriku i epiku), znači krivo gledati. Ako tako gledamo, čak ni minuciozne analize paralelizma neće biti od koristi – jer će se i one distorzirati. Kugel stoga smatra da u Bibliji ne postoji poezija, već samo „kontinuum“ sačinjen od labavo povezanih paralelnih struktura u onome što smatramo proznim dijelovima do „pojačane retorike“ u onome što pogrešno označavamo stihom. Alter smatra da je osnovica biblijske poezije semantički paralelizam. Ali, pritom ističe da je važno uvidjeti da pjesnički izraz zapravo izbjegava potpuni paralelizam, baš kao što se jezik opire pukoj sinonimnosti tako da neprestano uvodi male razlike između srodnih pojmova. Fokkelman pak smatra da je miješanje proze i poezije, pa i prijelaz proze u poeziju moguć jer velika većina rečenica na hebrejskom sadrži dvije do osam riječi. Štoviše, obično se povezuju u sekvence parataksom („... i ... i ... ali ... i onda ...“). Iz sva tri mišljenja proizlazi zaključak da je biblijska poezija, kao uostalom i proza, u velikoj mjeri sui generis, da razlika između poezije i proze, ako uopće postoji, nije iste naravi kao u zapadnoj književnoj kulturi, pa je stoga neprimjereno govoriti o prosimetrumu u Bibliji.
This presentation discusses the views of three renowned authors – James Kugel, Robert Alter, and Jan Fokkelman – known for their literary-critical approach to the Bible, concerning biblical poetry. According to Kugel, looking at the Bible through the lens of division into poetry and prose (lyrical and epic literature) means looking at it wrongly. He maintains that even meticulous analyses of parallelism can be distorted if viewed through this lens. Therefore, Kugel asserts that there is no poetry in the Bible but rather a “continuum” of loosely connected parallel structures in what we see as prose sections and “heightened rhetoric” in what we often erroneously consider verses. According to Alter, biblical poetry is based on semantic parallelism. However, he points out that poetic expression deliberately avoids complete parallelism, just as language resists mere synonyms by introducing subtle differences between related terms. In contrast, Fokkelman believes that combining prose and poetry, and even transitioning between them, is possible because most Hebrew sentences contain two to eight words and are usually linked in sequences through parataxis (using “… and… and… but… and then”). All three opinions lead to the conclusion that biblical poetry, like prose, is to a large extent sui generis, and that any distinction between poetry and prose, if it exists at all, is not of the same nature as in Western literary culture and it is, therefore, inappropriate to refer to prosimetrum in the Bible.
This presentation discusses the views of three renowned authors – James Kugel, Robert Alter, and Jan Fokkelman – known for their literary-critical approach to the Bible, concerning biblical poetry. ...According to Kugel, looking at the Bible through the lens of division into poetry and prose (lyrical and epic literature) means looking at it wrongly. He maintains that even meticulous analyses of parallelism can be distorted if viewed through this lens. Therefore, Kugel asserts that there is no poetry in the Bible but rather a “continuum” of loosely connected parallel structures in what we see as prose sections and “heightened rhetoric” in what we often erroneously consider verses. According to Alter, biblical poetry is based on semantic parallelism. However, he points out that poetic expression deliberately avoids complete parallelism, just as language resists mere synonyms by introducing subtle differences between related terms. In contrast, Fokkelman believes that combining prose and poetry, and even transitioning between them, is possible because most Hebrew sentences contain two to eight words and are usually linked in sequences through parataxis (using “… and… and… but… and then”). All three opinions lead to the conclusion that biblical poetry, like prose, is to a large extent sui generis, and that any distinction between poetry and prose, if it exists at all, is not of the same nature as in Western literary culture and it is, therefore, inappropriate to refer to prosimetrum in the Bible.
U članku se iznose mišljenja trojice reprezentativnih autora – Jamesa Kugela, Roberta Altera i Jana Fokkelmana – važnih predstavnika tzv. književno-kritičkoga pristupa Bibliji, o biblijskoj poeziji. Prema Kugelu, gledati na Bibliju kroz leću podjele na poeziju i prozu (liriku i epiku), znači krivo gledati. Ako tako gledamo, čak ni minuciozne analize paralelizma neće biti od koristi – jer će se i one distorzirati. Kugel stoga smatra da u Bibliji ne postoji poezija, već samo „kontinuum“ sačinjen od labavo povezanih paralelnih struktura u onome što smatramo proznim dijelovima do „pojačane retorike“ u onome što pogrešno označavamo stihom. Alter smatra da je osnovica biblijske poezije semantički paralelizam. Ali, pritom ističe da je važno uvidjeti da pjesnički izraz zapravo izbjegava potpuni paralelizam, baš kao što se jezik opire pukoj sinonimnosti tako da neprestano uvodi male razlike između srodnih pojmova. Fokkelman pak smatra da je miješanje proze i poezije, pa i prijelaz proze u poeziju moguć jer velika većina rečenica na hebrejskom sadrži dvije do osam riječi. Štoviše, obično se povezuju u sekvence parataksom („... i ... i ... ali ... i onda ...“). Iz sva tri mišljenja proizlazi zaključak da je biblijska poezija, kao uostalom i proza, u velikoj mjeri sui generis, da razlika između poezije i proze, ako uopće postoji, nije iste naravi kao u zapadnoj književnoj kulturi, pa je stoga neprimjereno govoriti o prosimetrumu u Bibliji.
Paul Ricoeur je svojom fenomenološkom hermeneutikom izvršio značajan utjecaj na biblijsku egzegezu. U radu se stoga prvo analizira njegova studija Biblical Hermeneutics (1975.) u kojoj su ...egzemplificirane osnovne točke Ricoeurove hermeneutike i njezine primjene na biblijske tekstove. Iako se drži da je takva hermeneutika važan korektiv tzv. strukturalističke ideologije za koju autonomija teksta podrazumijeva potpuno dokidanje referencijalne dimenzije jezika, u članku se ističe da ona nije dostatna i da zanemaruje inkarnacijsku logiku. Stoga se sugerira da biblijska hermeneutika treba ne samo pisani tekst vratiti diskursu nego uputiti u Tijelo, koje nije puka interpretativna zajednica, već događanje »novog stvaranja«. Bivanjem u Tijelu »rađa« se jedna nova – tjelesna hermeneutika.
With his phenomenological hermeneutics, Paul Ricoeur had an important influence on Biblical exegesis. The article, therefore, first, analyses his study, Biblical Hermeneutics (1975), which exemplifies the main points of Ricoeur’s hermeneutics and its application to Biblical texts. Although it is generally considered that this kind of hermeneutics is an important corrective to the so-called structuralist ideology for which the autonomy of a text presupposes a complete termination of the referential dimension of language, the article points out that phenomenological hermeneutics is not sufficient and that it ignores the incarnational logic. Consequently, it suggests that Biblical hermeneutics needs to not only return the written text to discourse but also to point towards the Body, which is not a mere interpretative community but an event of the »new creation«. By being in the Body, a new hermeneutics of the body is being »born«.
After the discovery of the Perast and Milan manuscripts, namely the complete text of Vetranović's Istorija od Dijane, not much has been written about this dramatic work. This paper focuses on a scene ...near the end of the play which describes Mercury's intervention after Diana frees Cupid. The intervention of the messengers of the Gods invites a procreative interpretation of Eros, which is a certain specificity in relation to other Croatian and, to go even further, other pastorals of the sixteenth century.
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