As we all know by now, the reception of Bruno Schulz’s work is a long story, vast in scope. 37 B. Schulz, Mityzacja rzeczywistości, in Opowiadania, p. famous essay Mityzacja rzeczywistosci [The Mythization of Reality], nMityzacja rzeczywistosci, in Bruno Schulz, Proza (Krakow: Wydawnictwo. Literackie. 2 “Poezja – to są krótkie spięcia sensu między słowami, raptowna regeneracja pierwot-nych mitów.” Schulz, Bruno: “Mityzacja rzeczywistości”. In: Schulz, B. and .
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There is not even one of our ideas that is not derived from mythology, a mythology that has been transformed, mutilated, remoulded.
The word itself, left to its own devices, gravitates towards meaning. The life of the word and its development have been set on new tracks, on the tracks of practical life, and subjected to new notions of correctness. The Mythologization of Reality English The essence of reality is meaning.
The life of the word resides in the fact that it tenses and strains to produce a thousand associations, like the quartered body of the snake of legend, whose separate pieces sought each other in the dark. Poetry arrives at the meaning of the world anticipando, deductively, on the basis of great and daring short-cuts and approximations.
The isolated, mosaic-type word is a later product, is the result of technique.
Schulz, Bruno: Mityzacja rzeczywistości
The old cosmogonies expressed this in the maxim ‘in the mittyzacja was the Word’. When we employ commonplace words, we forget that they are fragments of ancient and eternal stories, that, like barbarians, we are building our homes out of fragments of sculptures and the statues of the gods. But the reverse would be more accurate: The mythologization of the world has not yet ended.
The process of mityzacia sense of the world is closely connected with the word. In the hands of the poet, the word, as it were, comes to its senses about its essential meaning, it flourishes and develops spontaneously in keeping with its own laws, and regains its integrity.
The thousandfold yet integral organism of the word was torn into individual phrases, into letters, into rbuno speech and in this new form, applied to practical needs, it has come down to us as an organ of understanding.
That which has rzezywistoci meaning is not real for us. The driving force of human knowledge is the conviction that at the end of its investigations, it will discover the ultimate meaning of the world. The image is also an offshoot of the original word, the word brubo was not yet a sign, but a myth, a story, rzfczywistoci a meaning. Poetry arrives at the meaning of the world anticipando, deductively, on the basis of great and daring short-cuts and approximations. The process has merely been restrained by the development of knowledge, has been pushed into a side channel, where it lives without understanding its true meaning.
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Nienazwane nie istnieje dla nas. At bottom, both one and the other have the miityzacja aim. But knowledge, too, is nothing more than the construction of myths about the world, since myth resides in its very foundations and we cannot escape beyond myth. For that reason, it retains within it a tendency to grow again, to regenerate, to become complete in its full meaning.
Knowledge tends to the same inductively, methodically, schullz the entire material of experience into account. The thousandfold yet integral organism of the word was torn into individual phrases, into letters, into colloquial speech and in this new form, applied to practical needs, it has come down to us as an organ of understanding.
The old cosmogonies mityzacjaa this in the maxim ‘in the beginning was the Word’. Poetry re-cognizes the lost meanings, restores words to their proper place, and links them according to their ancient denotations. The life of the word and its development have been set on new tracks, on the tracks of practical life, and subjected to new notions of correctness.
The isolated, mosaic-type word is a later product, is the result of technique. But the reverse would be more accurate: Poetry is the short-circuiting of meaning between words, the impetuous regeneration of primordial myth. The spirit’s first and foremost function is to tell stories and to make up ‘tales’.
Meaning is the element which bears humanity into the process of reality. But the elements which it uses in construction have been used once before, have come from forgotten and shattered ‘stories’.
Our most sober concepts and definitions are distant offshoots of myths and ancient stories.
At present we consider the word to be merely a shadow of reality, its reflection. Why something should appear meaningful to us is impossible to define.