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A Witness of the Era: A New Biography of Slovak Writer Pavol Strauss (1912–1994): Ivan A. Petranský: Pavol Strauss a jeho 20. storočie [Pavol Strauss and his 20th century]. Bratislava, Marenčin PT, 2025, 572 p. ISBN: 978-80-5569-1379-6
Views:72Petranský’s book Pavol Strauss a jeho 20. storočie [Pavol Strauss and his 20th century] is a comprehensive biography of the eminent Slovak poet Pavol Strauss (1912–1994), an essayist and aphorist who had been associated with Catholic literary circles since 1946. Pavol Strauss came from a Jewish, intellectual family. From his childhood, he showed an aptitude for literature and music. In the 1930s, he completed his medical studies at a German university in Prague, where he also made his literary debut with two volumes of poetry in German. Before the World War II, he returned to Slovakia, where he began working as a doctor. In the early 1940s, he was baptised into the Catholic faith, which may have saved him from the Holocaust, and in the mid-1940s he began writing in Slovak. He chose to become a Slovak writer, combining literature with his work as a surgeon in hospitals.
In the late 1940s, he was persecuted by the security services. He was subject to a ban on publication in Slovakia for almost the rest of his life. He published sporadically in Slovak Catholic publications and in Rome. Despite the repression, he continued to write and became increasingly respected within literary circles. In the 1970s and 1980s, he also became involved in the Catholic samizdat movement.
Petranský’s biography draws on numerous previously unknown sources, including material from family archives, the security services’ archives, and the Vatican archives. Petranský paints a highly detailed picture of the era of totalitarianism and the situation of a man living by moral principles that remained unshaken by the tragic events of the time. The portrait of the life of this poet and essayist, whose work was only recognised after his death, is also a portrait of Slovakia’s post-war history. Strauss began his life as a citizen of Austria–Hungary and ended it as a citizen of independent Slovakia. He witnessed great historical changes and bore witness to them in his work. Today, he ranks among the most outstanding Slovak writers associated with the Catholic movement. -
The transformation of the camp theme in Sergei Lebedev’s novel “Oblivion”
Views:294Sergei Lebedev’s novel Oblivion offers an original reworking of the tradition of Russian camp prose. Its central themes are the legacy of Stalinist terror, the intergenerational transmission of trauma, and the necessity of a conscious resistance to their consequences. This paper explores how Lebedev, drawing on the concept of post-memory, intertwines personal family history with questions of collective memory, highlighting the destructive effects of silencing the past and the absence of accountability for historical crimes. At the core of this interpretation is an analysis of the narrator’s journey through space, time, and self-discovery, structured around the mythological motif of descent (katabasis). The funeral ritual plays a key role in the novel’s initiation structure: the symbolic burial and mourning of victims who vanished without a trace becomes an act of memory restoration, offering the possibility of reconciliation and a new beginning. Lebedev critically engages with contemporary Russian memory politics, stressing the moral imperative to uncover and give voice to the traumatic past.
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Moscow Everyday Life in Soviet Film Comedies of the 1960s–1980s
Views:73The paper addresses the representation of everyday life in Soviet film comedies of the 1960s–1980s. The object of analysis is a corpus of nine films: Vzroslye deti [Adult children] (1961), Legkaya zhizn [Easy life] (1964), Daite zhalobnuyu knigu [Give me a book for complaints] (1965), Uroki literatury [Literature lessons] (1968), Ironiya sudby, ili S legkim parom! [The irony of fate, or Enjoy your bath!] (1975), Mimino (1977), Po semeynym obstoyatelstvam [Due to family circumstances] (1977), Sluzhebny roman [Office romance] (1977), and Samaya obayatelnaya i privlekatelnaya [The most charming and attractive] (1985). The research methodology combines two complementary approaches: Michel de Certeau’s sociology of everyday life and Gaston Bachelard’s phenomenological poetics of space. De Certeau’s concept of tactics and strategies helps describe the mechanisms by which the Soviet urban citizen adapted themselves to systemic structures, while Bachelard’s ideas on poetics enable the reading of interiors, material objects, and living spaces as symbolic images rooted in memory and imagination. The article demonstrates that the Soviet film comedy of this period was not a degraded genre but a distinct aesthetic form linked to Italian Neorealism that developed its own language for representing the everyday. In the analyzed films, Moscow appears not as a neutral topographical backdrop but as a meaning-making space that captures the profound transformations of late Soviet society: the conflict of generations, the crisis of public and private spheres, and the paradoxes of urban space unification. Film comedy is treated both as an archive of social tactics and as a text-space where the social and the symbolic are inseparably intertwined.
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The Outlines of Meaning’s Analysis of Social Phenomena in the Concept of S. L. Frank
14 p.Views:559The present paper deals with the problem of how cultural meanings are perceived in S. L.
Frank’s social theory. His conception lies between two main paths of sociological thought:
Durkheim’s cognition of social facts as objective phenomena on the one hand, and Weber’s
cognition of subjective meanings of personal actions, on the other. In his theory Frank concentrates
on the concept of objective forming idea-force, which resembles the concept of
social fact in its quality of exerting pressure on individual consciousness and volition, but it
should be brought into harmony with interpretive methodology. In Frank’s view social ideas
are regarded as a force forming social relations and therefore lie in the foundation of social
institutions. These are, for example, ideas of state, of family, of friendship and so on. Social
ideas are connected with the consciousness of the individual by their moral force. That is
why such ideas are accepted by the individual at the emotional level of his spiritual life,
because they believe that these ideas are true and organize their meanings and activities according
to them. Thus social meanings of moral good or evil in human relations and in the
social structure arise. At the same time they signify the emergence of sacred phenomena in
society. Human beings, according the Frank’s theory, have an internal need to be possessed
by the sacred senses that give them the feeling of the participation in the implementation of
the transcendent goals. Society is an objective living idea which provides sacred meanings
for the individual. On the whole, a society’s life is formed by the historically specific complex
of ideas that are freely accepted or rejected by individuals and determine their feelings and
behavior. There is no contradiction between personal freedom, creativity and social structure
in S. Frank’s theory. The author of the present paperfinds similarities between S.Frank’s ideas
and the fundamentals of cultural sociology.
