Od Óneiros do Hablika – o wolności tworzenia w refleksji kompozytorskie

This paper discusses the subject of the composer’s identity and freedom of creating today. One hundred years of independence changed mentality and sensibility of the nation. During this period, many events happened and reality, which is changing constantly and dynamically, transforms our way of feeling, reasoning and approach to creating. How do we perceive artistic activity today at the beginning of the new century of independence? How we see our identity as creators and researchers of music? How we define and feel ar-tistic freedom now? The above aspects constitute the main area of interest in my research directed to the current situation in music and composers’ motivations to create music today. I was wondering what composers think and how they relate their creative activeness to the categories of artistic freedom, identity and inspirations. I chose general aspects of the topic and accepted them as the basis for research. Then I formulated questions based on them and posed to composers. I decided to ask selected representatives of the young generation of composers, who grew on the threshold of free Poland in the early 90s. The questions were as follows: what is our reaction to changes in reality and awareness of these changes in creation, how we think today in the post digital and highly performative reality? How we experience its impact on the artistic process? What we are looking for, whether the slogan “everything has already been discovered” still makes sense? What affects us the most, what is the motivator for our artistic activity? Direct conversations brought an interesting result. One of them, concerning the composer’s activity of Dariusz Przybylski, I present in the following paper.

Kapitał kulturowy i kapitał duchowy jako fundamenty wolności i niepodległości w życiu Karola Wojtyły

The article presents Wojtyła’s patriotic thought about Poland in the context of issues concerning freedom and independence. For Wojtyla, as well as many other well-known Polish patriots, the foundation of freedom and independence is cultural and spiritual cap-ital. The author explains how the above-mentioned issues relate to Poland as a homeland in the political, social, philosophical and theological aspects.

Wolność u Wojtyły i Tischnera

Both for Karol Wojtyła, the future Pope John Paul II, and Józef Tischner, freedom is a key matter. However, freedom must be e x p e r i e n c e d ; it is not revealed in objective metaphysics or in science.For Wojtyła, it is an experience of the moral a c t : freedom is a condition and in-gredient of the moral act and responsibility for it. It enters into the composition of the essential structure of the person, which means “self-restraint,” or shaping oneself through free choices. Freedom has the power to create man through itself: referring to others in morality, I at the same time refer to myself, deciding who I will be. This existential weight of freedom – responsibility for oneself before others, God, and oneself – is the price of freedom which, let us add, is inevitable. Even the rejection of freedom or resignation from it is still an expression of freedom. For Wojtyła, freedom shapes man through an instinc-tive, completely not induced reference to the truth about values. However, in this reference and in acting the subject is dependent only on itself. The weight of the action, whose truth we decipher in our conscience, is what most impresses Wojtyła. The lack of a need for the concept of grace in this vision is striking. The subject is independent, autonomous, and thus responsible. With regards to this point, Wojtyła is close to Thomism and its respect for the innateness of creation.For Tischner, freedom is key and is also an innate value that is experienced. Its essence is above all freeing, liberating; thus Tischner does not hesitate to discern it in extra-moral phenomena such as dancing, which liberates beauty, and even extra-human ones, such as the beauty of an elk jumping across a brook. Beauty and good require freedom. However, the true liberation of freedom is opening oneself to the freedom of the other in encoun-ter, as thanks to this I can enter into a relationship of love and fidelity; I can s a c r i f i c e myself and through this fulfill the highest act of freedom, an act that is not induced by pre-established responsibility for the other, as in Levinas’ philosophy. Although it is not induced, this act assumes in an essential way the relationality of the subject and at the same time its finiteness.

„Błogosławieni solidarni”

The issue of social issues was not alien in the theological reflection of Joseph Cardinal Ratzinger. A kind of opus magnum in the output of Pope Benedict XVI is the encycli-cal from 2009: Caritas in veritate. The Pope touches upon contemporary problems that concern humanity, trying to point to the most important capital which is a human being. At the same time, he indicates that for the defense of integral human development, it is necessary to agree and respect his spiritual layer. The Pope warns that humanism without God becomes inhuman humanism. An expression of solidarity is respect for religious free-dom, and the greatest enemy of solidarity, according to Benedict XVI, is marginalization. In 1983, in Bydgoszcz, there was a confrontation of the social movement of “Solidarity” with the civic militia. In response, Henryk Mikołaj Górecki dedicated his work to Byd-goszcz Miserere op. 44. The composer’s religious creativity in times of forcing the idea of practical materialism reminded us of a deeper (spiritual) layer of reality. The words taken from the Bible and the Roman Missal, accompanied by a four-part choir, lead the listener through meditation on the human person and life. The article points to the main idea of both authors not to degrade man to the material and biological. The evidence points to the theological way of the Pope’s command and the musical form of the message of religious content by H. M. Gorecki.

Charles Edward Ives Amerykański śpiew wolności

Charles E. Ives (1874–1954), an American composer – wanted to preach in music and music – freedom and truth. The essence of the composer’s outlook on the world is included in his Essays Before a Sonata, which can be interpreted as a unique composer’s treaty – the only one of its kind. Ives believed that music was an internally dialectic set of values, composed of two subsets – a higher subset of substance, and a lower subset of style or manner, a manner of expression. He wrote: “Why can’t a musical thought be presented as it is born – perchance ‘a bastard of the slums,’ or a ‘daughter of a bishop’”. Ives recalls an important thought by Ralph Emerson, the leading figure of American transcendentalism, and his spiritual mentor: “What you are talks so loud, that I cannot hear what you say?” The generation of Stalowa Wola – „new humanists” or „new romantics” – entered the ax-iological space marked by Ives’s thought: Eugeniusz Knapik (1951), Andrzej Krzanowski (1951–1990) and Aleksander Lasoń. They came back to what – after Mikhail Bakhtin and Roger Scruton – I call emotional memory; they were returning through the reception of the views of Ives and his concept of music as a set of values.

http://bc.upjp2.edu.pl/dlibra/docmetadata?id=5182

The text is an attempt to show that in the axiology of Karol Wojtyła, the category of freedom occupies a special place, which appears as one of the inalienable features of humanity, resulting from the fact that man was created in the image and likeness of God. Freedom, as understood by Wojtyła, also seems to be closely related to human dignity, of which it is an expression and manifestation. Depriving a man of his freedom, depriv-ing him of the possibility of self-determination and free decision making is a blow to human dignity, challenging his subjectivity and is associated with humiliation, which is also always a violation of man’s limits and dignity. As it is known, dignity, in Wojtyła’s anthropology, plays the role of a key concept, constitutive of his understanding of human.

Wolna ojczyzna – dar i zobowiązanie

The text concerns an issue of homeland’s freedom according to John Paul II’s analysis about notions of nation, homeland and freedom. The close connection between freedom of a human and freedom of a nation is emphasised in the text – from human right to be free flows a right for nation to be free. The important strain in the text is also the impor-tance of Christological way of interpretation of history of nations – freedom of a nation is given for its members to become similar to Christ. It is impossible to understand a human and a nation without Christ.

Niepodległość i co dalej?

What’s the aim of well-working country? Independence in itself it’s not the aim. In-dependence is only beginning of the long way. Nation has to be built on a strong axio-logical base. After I had delved into works of John Paul II, I came to conclusion that this axiological base must be natural law. Limiting to minimum, I chose three the most major values – life, freedom and property. Thanks to them we can conclude the most important founding rules of the human world

Opowieść o pewnej niepodległości

The essay is an attempt to understand a thought of John Paul II about the issue of independence. In her thesis author tried to show a various countenances of this value and its difficult character, that often requires many sacrifices. It was proved by referring to a history of a complicated, painful relations between Polish and Ukrainians during the interwar period and the crime committed in Volhynia. Calling the chosen speeches, hom-ilias and encyclicas of the Holy Father, author wanted to show its timeless and universal character, that has an application also in a modern world.