Naslov (srp)

Kulturološki i teološki aspekti braka u književnosti

Autor

Aničić, Slobodan, 1978-, 59672841

Doprinosi

Bošković, Dragan, 1970-, 13421415
Nikolić, Časlav, 1983-, 13830759
Maksimović, Goran, 1963-, 5536871
Živković, Dušan, 1980-, 13509991

Opis (srp)

U radu Kulturološki i teološki aspekti braka u književnosti je naučnim metodama pretežno analitičkosintetičkog karaktera definisan književni status i funkcije braka polazeći od analize njegovih kulturoloških i teoloških aspekata kako su pripovjedani u djelima Sendala, Lava Tolstoja, Borisava Stankovića, Miloša Crnjanskog i Meše Selimovića. Postoji obimna literatura o izabranim djelima imenovanih autora koja se u relevantnom dijelu pretežno bavi pitanjem identiteta kao i odnosa društva i pojedinca. Međutim, do danas je izostala obuhvatna studija kojom bi u kontekstu braka u književnosti bili sagledani ili definisani: interakcijski odnosi između kulturološkog i teološkog; društvene i književne translacije teološkog u kulturološko, kulturološki i teološki aspekti koji su uticali/utiču na književnu percepciju pojma, sadržine i svrhe braka. Osim toga, istraživanje je prošireno analizom teološkog značaja djeteta ali i razloga za njegovu književnu depersonalizaciju i objektivizaciju; odnosa između braka i identiteta sa kulturološkog i teološkog aspekta; braka, hijerarhije i slobode; konceptaulističke divergencije između književne slobodne želje i teološke slobode od želje, književnog i teološkog erosa, književne i teološke ljubavi. U okviru diskusije o teološkim učenjima o pojmu i svrsi braka ukazano je na moguće razloge umjetničke marginalizacije dijeteta, ukazano je na ulogu seksualnosti i erosa ali je i odbačena mogućnost teološki prihvatljivog redefinisanja braka. Analizom dogmatskog utemeljenja teza o braku utvrđeno je da brak predstavlja ponovno uspostavljanje prijepadnog jedinstva između dva pola koje nastaje kroz ljubav. Ova Sveta Tajna isključuje egocentričnost supružnika; ne negira identitetske i druge različitosti usljed čega se prihvata dvostruka – duhovna i materijalna priroda čovjekova ali se i ustanovljava „hrišćanski koncept ravnopravnosti zasnovan na priznanju jednakočasnosti oba pola u svom pozivu“ (Aničić 2015:109). Iz ovakvog poimanja odnosa između polova, definisana je i bračna hijerarhija. Hrišćanski shvaćen pojam ljubavi jeste svrha braka. U književosti, brakovi su obilježeni okolnostima kao što je klasna ili makar socijalna konverzija supružnika, za žene najčešće nishodne putanje a koje zahtjevaju identiteske promjene i samonegaciju. Takođe, brakovi u njiževnosti sadrže elemente društveno-kulturološke i/ili moralno-teološke prestupnosti čak i kada nedostaje motiv preljube. Što se tiče društvenokulturološkog i/ili moralno-teološkog vrednovanja, uočeno je da su navedeni kriterijumi distinktivne sadržine. Moguće je da se korijen književno poželjnog braka kao i distinktivnosti društveno-kulturološkog i/ili moralno-teološkog vrednovanja, nalazi upravo u razkičitom shvatanju erosa, tj. njove funkcije pružanja zadovoljstva. Ova prirodna funkcija erosa je u teologiji priznata i prizvana na osvećenje, dok je od strane društva sputavana raznim zabranama i ograničenjima.

Opis (eng)

In the thesis Cultural and Theological Aspects of Marriage in Literature, I have predominantly used scientific methods that are of the analytical-synthetic character in order to define the status and functions of the marriage in the literature. When analyzing the cultural and theological aspects of the marriage, I took into consideration works of Sendal, Leo Tolstoy, Borisav Stankovic, Milos Crnjanski and Mesa Selimovic. There is extensive literature on selected works, which in its relevant part mainly discuss the issue of identity as well as the relationship between societal norms and individual needs and desires. However, we are still missing a comprehensive study about: interaction and relations between the cultural and theological when defining marriage; social and literary translations of theological into cultural in the field of family norms and customs, cultural and theological elements which influenced the literary perception of the concept of marriage, and content and purpose of marriage itself. In addition, the research was expanded with an analysis of the theological significance of the child. The reasons for its literary depersonalization and objectification were included as well as analysis of the relationship between marriage and identity from a cultural and theological perspective; marriage, hierarchy and freedom; the conceptualistic divergence between literary freedom of desire and theological freedom from desire, literary and theological Eros, literary and theological concept of love. Discussion on the theological teachings on the concept and purpose of marriage highlighted the possible reasons for the artistic marginalization of the child, underlined the role of sexuality and Eros, but also rejected the possibility of theologically acceptable redefinition of marriage. An analysis of the dogmatic foundation of marriage elucidated that marriage constituted the re-establishment of a divisive union between the two sexes that arose through love. This Holy Secret precludes the egocentricity of the spouse; it does not deny identity and other differences, which leads to the acceptance of the dual - spiritual and material nature of human, but also established a Christian concept of equality based on the recognition of equal-honoring of both sexes in his vocation. From this understanding of gender relations, the marital hierarchy is also defined. The Christian notion of love is the purpose of marriage. 11 In literature, marriages are marked by circumstances such as social conversions of a spouse (downstream for the woman), changes of identity and self-denial. Likewise, marriages in literature contain elements ofsocio-cultural and / or moral-theological transgression even when the motive for adultery was omitted. With regard to socio-cultural and / or moral-theological evaluation, it is noted that those two criteria are of the distinctive content. It is possible that the root for this is precisely in the blatant understanding of Eros, i.e. its function of pleasure. This natural function of Eros has been recognized and called for sanctification in theology, while it has been restrained by society through various prohibitions and restrictions.

Jezik

srpski

Datum

2019

Licenca

Creative Commons licenca
Ovo delo je licencirano pod uslovima licence
Creative Commons CC BY-SA 2.0 AT - Creative Commons Autorstvo - Deliti pod istim uslovima 2.0 Austria License.

CC BY-SA 2.0 AT

http://creativecommons.org/licenses/by-sa/2.0/at/

Identifikatori