Abstrakt

Over four decades, my ideas about the arts in human evolution have themselves evolved, from an original notion of art as a human behaviour of "making special" to a full-fledged hypothesis of artification. A summary of the gradual developmental path (or route) of the hypothesis, based on ethological principles and concepts, is given, and an argument presented in which artification is described as an exaptation whose roots lie in adaptive features of ancestral mother-infant interaction that contributed to infant survival and maternal reproductive success. I show how the interaction displays features of a ritualised behavior whose operations (formalization, repetition, exaggeration, and elaboration) can be regarded as characteristic elements of human ritual ceremonies as well as of art (including song, dance, performance, literary language, altered surroundings, and other examples of making ordinary sounds, movement, language, environments, objects, and bodies extraordinary). Participation in these behaviours in ritual practices served adaptive ends in early Homo by coordinating brain and body states, and thereby emotionally bonding members of a group in common cause as well as reducing existential anxiety in individuals. A final section situates artification within contemporary philosophical and popular ideas of art, claiming that artifying is not a synonym for or definition of art but foundational to any evolutionary discussion of artistic/aesthetic behaviour.

When Wadysaw Tatarkiewicz wrote that there are only two things that can be said about art: that it is a human activity, not a product of nature, and that it is a conscious activity (or its product), adding that every statement about art different from the ones mentioned above was always finally overthrown (Tatarkiewicz, 1980, p. 37), he probably did not think that the first claim could be questioned by anyone. In the following paper, I will trace the history of observations of "artistic behaviors" that were made by animal ethologists and then processed by evolutionary art philosophers who may lead to the hypothesis about the validity of assigning artistic abilities to animals. In respect to this article is aimed at a wide audience. I will also demonstrate that the question: whether, and in what sense, animals create art is in fact a question about a definition of art that could include this type of intentional animal acts.

Dermot Bolger’s Walking the Road (2007) is a tribute to Francis Ledwidge (1887-1917), one of the greatest Irish poets of the First World War. Focusing on the life and afterlife of Ledwidge who, as depicted in Bolger’s play, emblematizes the condition of other Great War combatants doomed to oblivion, this essay, concerned with the various functions of the deployment of ghosts in Bolger’s drama, argues that spectrality can become an effective means of revealing the plight of the war dead: the unremembered, whose names were effectively erased from public memory and who, thus turned into homeless revenants, were forced into a continual involvement in the war from which they cannot escape, even after death. As a spectral witness who moves between pre-warIreland and the world of the trenches, Bolger’s hero makes one aware how similar these realities are. Furthermore, as a classic case of shell shock, he demonstrates the role of haunting in the narrative of trauma, identity and memory. Last but not least, whilst enhancing the gothic dimension of the war, Frank’s perceptions, as well as his spectral discourse, not only contribute significantly to illuminating the enigma which he personified, but, by providing an insight into his search for himself, they convey the plight of truth seekers, as well as grasp, yet never fully encompass the Irish experience of the war.

Celem niniejszego artykuu jest (1) przeanalizowanie normatywnego charakteru antycypacji, ktre s opisywane w fenomenologii; (2) wykazanie w ramach koncepcji przetwarzania predykcyjnego, e predykcje peni okrelone funkcje normatywne

This article focuses on the autobiographical ghost that dwells in “Envois” and the multiple ways he/she/it interferes in Derrida’s concept of ecriture . Read through love letters sent as postcards with the image representing Socrates writing in front of Plato, Derrida’s writing, I argue, definitely becomes a cryptic writing ( ecriture cryptique ) both in the sense of krypto (Gr. coded) and secerno (Lat. set apart). I endeavor to show that “Envois”—largely autobiographical and entangled in his life events—is a harbinger of the secret that Derrida takes for a fundamental feature of democracy in his later works. And yet the secret is of his own, as he notes when writing “Envois”: “Nobody will never know what the secret I write along with is. And that I say this will not change anything” (Peeters 2010: 367).

Drawing upon concepts of hauntology and spectrality and their applications in performance and media theory, the article investigates the relation between live performance, performative memory and technology in Komuna Warszawa’s project Paradise Now? RE//MIX Living Theatre . Premiered in 2013 as the 31st part of the remix sequence bringing together the past works of international experimental artists and theatres and present-day Polish performers and dancers, Paradise Now remix offers a critical and self-referential commentary on what is left after the demise of political theatre and the utopian dream of paradise. My main argument focuses on the technological processes by which Komuna Warszawa spectralizes both the memory of the Living Theatre’s Paradise Now and its own performance through re-mediating, digitizing and remixing fragmentary images and scenes. Their ultimate effect is a melancholic sense of disappearance, impossibility and technologically produced vacuum.

Why is language unique? How did language come about? When did this happen? These questions, although quite emblematic of the Western intellectual tradition since its ancient beginnings, so far have not found satisfying answers. Indeed, many still question the very possibility of addressing these basic problems of the origins of language with proper scientific rigor (see e.g. Hauser et al. 2014). However, an emerging consensus is that current research in the field of language evolution is in fact bearing fruit, making it at least possible to judge in an informed manner which of these competing scenarios are far more or less probable. In what follows, I guide the reader through some of this research and some of these scenarios; for more details, I refer the reader to a recent book (Żywiczynski & Wacewicz 2015), which is the first monograph that presents this developing field of language evolution research to the Polish reader.