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Report from the All-Polish Conference “Far from the Centre. August 1980 in the South of Poland in the Light of Actions of the Communist Party and Security Service”, Katowice, 24–25 September 2020
No full textLiebe aus dem Internet. Tinder-App als Herausforderung für die pastorale Tätigkeit der Kirche
No full textThe contemporary, expansive development of the Internet and all kinds of mobile tools has changed all areas of human life. Food, health, entertainment, work, social and family ties – all this and many other areas of life are woven into virtual reality. This has also affected the way of getting to know the chosen ones in life. The mobile world has been offering many digital dating tools to seek love of one’s life”. One of them is the “Tinder” mobile application. It is this tool that the article examines, first by analyzing the phenomenon of this invention and its popularity in the context of social sciences, then by discussing it in the perspective of pastoral theology. In the sections of the article, the author presents the following issues: what Tinder consists of; the usage statistics for this tool; the philosophical-sociological background of online-dating; the characteristics of the generation of Tinder users and – finally – the challenges and inspirations Tinder presents to the pastoral care of the Church.The contemporary, expansive development of the Internet and all kinds of mobile tools has changed all areas of human life. Food, health, entertainment, work, social and family ties – all this and many other areas of life are woven into virtual reality. This has also affected the way of getting to know the chosen ones in life. The mobile world has been offering many digital dating tools to seek love of one’s life”. One of them is the “Tinder” mobile application. It is this tool that the article examines, first by analyzing the phenomenon of this invention and its popularity in the context of social sciences, then by discussing it in the perspective of pastoral theology. In the sections of the article, the author presents the following issues: what Tinder consists of; the usage statistics for this tool; the philosophical-sociological background of online-dating; the characteristics of the generation of Tinder users and – finally – the challenges and inspirations Tinder presents to the pastoral care of the Church.The contemporary, expansive development of the Internet and all kinds of mobile tools has changed all areas of human life. Food, health, entertainment, work, social and family ties – all this and many other areas of life are woven into virtual reality. This has also affected the way of getting to know the chosen ones in life. The mobile world has been offering many digital dating tools to seek love of one’s life”. One of them is the “Tinder” mobile application. It is this tool that the article examines, first by analyzing the phenomenon of this invention and its popularity in the context of social sciences, then by discussing it in the perspective of pastoral theology. In the sections of the article, the author presents the following issues: what Tinder consists of; the usage statistics for this tool; the philosophical-sociological background of online-dating; the characteristics of the generation of Tinder users and – finally – the challenges and inspirations Tinder presents to the pastoral care of the Church
Tischner’s dispute with Kołakowski over grace and freedom
No full textThe present text addresses one of the stages of the controversy over grace and freedom originated by Pelagius and Saint Augustine. The protagonists of this stage are Leszek Kołakowski and Józef Tischner. As he was reconstructing the 17th-century debates between Jansenists and Molinists, Kołakowski posed a question about the relevance in: of this controversy for the contemporary times. Tischner, as he was critical of Kołakowski’s views, put forward his own solution to the problem of grace and freedom, which was in line with the thought of Saint Augustine. In the present text I place Tischner’s dispute with Kołakowski against the backdrop of earlier stages of the controversy, and I discuss the views held by both the thinkers. I also attempt to resolve this dispute and point to its significance for the philosophy of education and the philosophy of politics.The present text addresses one of the stages of the controversy over grace and freedom originated by Pelagius and Saint Augustine. The protagonists of this stage are Leszek Kołakowski and Józef Tischner. As he was reconstructing the 17th-century debates between Jansenists and Molinists, Kołakowski posed a question about the relevance in: of this controversy for the contemporary times. Tischner, as he was critical of Kołakowski’s views, put forward his own solution to the problem of grace and freedom, which was in line with the thought of Saint Augustine. In the present text I place Tischner’s dispute with Kołakowski against the backdrop of earlier stages of the controversy, and I discuss the views held by both the thinkers. I also attempt to resolve this dispute and point to its significance for the philosophy of education and the philosophy of politics
Starotestamentalne „zaświaty” jako mundus inversus
No full textThe ancients’ imagination of what the afterlife looked like can be interpreted differently. This paper shows what Old Testament beliefs were about “the beyond” against the background of the universal human concept known as mundus inversus (“world upside down”). This idea is not only well suited to present some biblical texts in a wider cultural perspective, but thanks to its universal and interdisciplinary character, it can be a starting point in research for new directions in biblical interpretation. In fact, “the afterlife” is commonly perceived as a “world turned upside down”.Poglądy starożytnych na temat życia pozagrobowego mogą być poddawane wielorakim interpretacjom. Niniejszy artykuł prezentuje wyobrażenia o „zaświatach” obecne w Starym Testamencie na tle uniwersalnej koncepcji, zwanej mundus inversus, czyli „świat na opak”. Idea ta nie tylko dobrze nadaje się do ukazania w szerszej perspektywie kulturowej poszczególnych fragmentów biblijnych, ale dzięki swej powszechności i interdyscyplinarnemu charakterowi może stanowić punkt wyjścia w poszukiwaniu nowych kierunków interpretacji biblijnej. Życie pozagrobowe powszechnie jawi się człowiekowi jako „świat odwrócony do góry nogami”
Diecezja kamieniecka w 1830 roku w świetle schematyzmu na 1831 rok (1). Schematyzm – edycja źródła
No full textThe edition of the schematics of the Kamieniec diocese issued in 1830 allows us to learn about the condition of the Catholic Church in Podolia, especially the administrative structure, before the outbreak of the November Uprising. An armed speech by Poles, of a liberating nature, became a pretext for the Russian authorities to repress Catholics of the Latin rite. One manifestation of anti-Catholic and anti-Polish activities was the liquidation of monasteries and parishes. Besides the knowledge of the organization of the Kamieniec diocese, the diocese catalogue also provides information about the central church institutions and the clergy. The article is the first part of the text about the state of the Kamieniec diocese identified based on schematism. It contains an overview of the surviving schematics of the Kamieniec diocese from 1748-1866 and the critical edition of the catalogue for 1831. The following issues will present the structure of the Kamieniec diocese from the end of 1830 and the clergy working in the diocese at that time.Edycja wydanego w 1830 r. schematyzmu diecezji kamienieckiej pozwala poznać stan Kościoła katolickiego na Podolu, szczególnie struktury administracyjnej, przed wybuchem powstania listopadowego. Wystąpienie zbrojne Polaków, o charakterze wyzwoleńczym, stało się pretekstem dla władz rosyjskich do represji wobec katolików obrządku łacińskiego. Przejawem działań antykatolickich i antypolskich była między innymi likwidacja klasztorów i parafii. Oprócz zapoznania się z organizacją diecezji kamienieckiej katalog diecezji dostarcza również wieku informacji na temat kościelnych instytucji centralnych oraz duchowieństwa. Artykuł jest pierwszą częścią tekstu o stanie diecezji kamienieckiej rozpoznanym na podstawie schematyzmu. Zawiera omówienie zachowanych schematyzmów diecezji kamienieckiej z lata 1748-1866 oraz krytyczne wydanie katalogu na rok 1831. W kolejnych numerach pisma zostanie przedstawiona struktura diecezji kamienieckiej z końca 1830 r. oraz pracujące wówczas w diecezji duchowieństwo
Mazepa, Skoropadski, Połubotok. Proces likwidacji autonomii ukraińskiej za panowania Piotra I
No full textThe article is devoted to the gradual liquidation of the autonomous rights of left-bank Ukraine during the reign of Tsar Peter I (1682–1725). This process began in 1708 when during the ongoing Russo-Swedish War 1700–1721, Zaporizhia hetman Ivan Mazepa “betrayed” the tsar and turned it over to King Charles XII. This action was dictated by the desire of Mazepa’s supporters to shed Russian dependence and an attempt to create an independent (independent) Ukrainian state backed by Sweden and the Republic of Poland. Piotr I agreed to appoint successive hetmans – Ivan Skoropadski and Paweł Połubotka, but over the years he gradually limited their power. In 1722, the hetman’s office was liquidated, and control over the Ukrainian lands, for a short time until 1727, was taken over by the Malorossiya College – the Russian central office. According to Peter I, in the Russian Empire established in 1721, there was no room for any autonomous forms of power that could result in gaining independence. This reform lasted only two years, but it became a determinant for his successors as to how Ukrainian lands should be controlled and finallyabsorbed into Russia.The article is devoted to the gradual liquidation of the autonomous rights of left-bank Ukraine during the reign of Tsar Peter I (1682–1725). This process began in 1708 when during the ongoing Russo-Swedish War 1700–1721, Zaporizhia hetman Ivan Mazepa “betrayed” the tsar and turned it over to King Charles XII. This action was dictated by the desire of Mazepa’s supporters to shed Russian dependence and an attempt to create an independent (independent) Ukrainian state backed by Sweden and the Republic of Poland. Piotr I agreed to appoint successive hetmans – Ivan Skoropadski and Paweł Połubotka, but over the years he gradually limited their power. In 1722, the hetman’s office was liquidated, and control over the Ukrainian lands, for a short time until 1727, was taken over by the Malorossiya College – the Russian central office. According to Peter I, in the Russian Empire established in 1721, there was no room for any autonomous forms of power that could result in gaining independence. This reform lasted only two years, but it became a determinant for his successors as to how Ukrainian lands should be controlled and finallyabsorbed into Russia
Pomiędzy Limanową a Gorlicami. Działania wojenne w Galicji Zachodniej od połowy grudnia 1914 r. do końca kwietnia 1915 r. – cz. 1
No full textIn the battle of Jasło and Tarnów at the turn of 1914 and 1915, the victorious Russian troops significantly limited the size of the earlier defeat at Limanowa and Łapanów. The front in Western Galicia stabilized for the next four months, despite the fighting, it did not undergo any major changes. In addition, it became a secondary section, from where both sides moved subsequent troops to the Carpathians. The events described in the text significantly influenced the later victory of the Central Powers in the Battle of Gorlice.In the battle of Jasło and Tarnów at the turn of 1914 and 1915, the victorious Russian troops significantly limited the size of the earlier defeat at Limanowa and Łapanów. The front in Western Galicia stabilized for the next four months, despite the fighting, it did not undergo any major changes. In addition, it became a secondary section, from where both sides moved subsequent troops to the Carpathians. The events described in the text significantly influenced the later victory of the Central Powers in the Battle of Gorlice
Henryk IV Probus. Podstawowe problemy badawcze. Próba podsumowania, cz. 2
No full textThe figure of Henry IV Probus, despite the rich literature on the subject, still arouses interest and controversy. The subject of discussion is both the reconstruction of the facts related to this reign and the prince’s assessment. The article presents an overview of research positions on these issues. The work is also a short variant of the biography of Henryk Probus, in which the material presented in chronological terms concerns life and activities, as well as foreign and internal policy. The general image of the principality of Wrocław during the reign of Henry IV Probus was also presented, with particular emphasis on Wrocław as the capital of the principality
Przyjemność i dobro w dialogu Protagoras Platona
No full textThe article attempts to explain why Plato in his Protagoras promotes the idea – expressed in this dialogue by Socrates – that pleasure (hedone) is good (agathon). The scholars are not unanimous in their assessment of the thesis and its justification by Socrates. Furthermore, it seems to be in conflict with what Plato expresses in other dialogues. Some commentators maintain that it is the actual view of Socrates or of Plato from the time when the dialogue was written. Other say that this thesis is actually the premise for another thesis, namely that virtue is knowledge. An opinion was also voiced that only a cursory reading of Protagoras might lead one to the opinion that Socrates treats the relationship between pleasure and good seriously. However, if he doesn’t, then why does he attempt to convince his interlocutors to believe it? Taking all that into concern, an attempt was made to analyze the text in order to determine whether specific characteristics of good that lead to its relationship with pleasure are mentioned there. An important point in Socrates’ justification of that relationship is his explanation of what should direct one’s actions if one want to feel pleasure throughout one’s life and to avoid illusions that might lead to the belief that pleasure is bad. Such analyses lead to the conclusion that self-control plays the key role in achieving the state of pleasure throughout the whole of one’s life.Artykuł jest próbą wyjaśnienia, dlaczego w dialogu Protagoras Platon ustami Sokratesa uznaje przyjemność (hedone) za dobro (agathon). Interpretatorzy nie są zgodni co do oceny samej tezy i jej uzasadnienia przez Sokratesa. Wydaje się być ona sprzeczna z poglądami Platona w innych dialogach. Część interpretatorów twierdzi, że jest to prawdziwe spojrzenie samego Sokratesa lub wczesnego Platona z okresu, kiedy pisał dialog. Inni twierdzą, że teza ta jest przesłanką służącą do udowodnienia twierdzenia, iż cnota jest wiedzą. Pojawił się również pogląd, że jedynie pobieżne czytanie tekstu może skłaniać czytelnika do uznania, iż Sokrates poważnie traktuje tezę o związku przyjemności z dobrem. Jeżeli jednak nie traktuje tej tezy poważnie, to dlaczego próbuje przekonać do niej swoich rozmówców? Mając na uwadze te wątpliwości, podjęto analizę tekstu dialogu w celu rozpoznania, czy pojawia się w nim wzmianka o cechach właściwych dobru, które decydują o przyjemności. Ważnym punktem w uzasadnianiu związku przyjemności z dobrem jest wskazanie przez Sokratesa, czym należy się kierować w postępowaniu, aby odczuwać przyjemność w całym życiu i uniknąć złudzeń, dzięki którym pojawia się mniemanie, że przyjemność jest zła. W wyniku przeprowadzonych analiz można postawić wniosek, że decydującą rolę w uzyskaniu stanu gwarantującego przyjemność w całym życiu odgrywa panowanie nad sobą samym
Religijność przyszłych stańczyków w okresie młodości a ich późniejsze wyobrażenia religijne
No full textThis article discusses the religious views of Stanisław Koźmian, Ludwik Wodzicki and Stanisław Tarnowski, as well as the shape of their piety before the January Uprising. The religiousness of their youth was confronted and compared with their later religious views, which allowed for a change in their views over the years.This work begins with a discussion of the spiritual formation of the heroes of this article, which was greatly influenced by the family environment in which they were brought up - an environment of patriotic nobility and aristocracy, sincerely devoted to Catholicism (for personal and national reasons). However, despite their attachment to religion and fulfilment of religious practices (especially in the case of Stanisław Tarnowski and Ludwik Wodzicki), the future Staśniks were not uncritically inclined towards the Catholic Church. On the contrary - just like the majority of the generation to which they belonged - they often expressed negative opinions about the moral condition of the clergy, and were opposed to the secular power of the Pope, which put them in opposition to ultra-Montane members of their families and some members of the Hotel Lambert - the organisation with which they were ideologically and politically associated.After the January Uprising there was a gradual evolution of their views towards almost complete obedience to the institutional Church. Nevertheless, for several more years their religious outlook was marked by a certain liberalism, and their views on the behaviour of the Catholic Church were often critical, which resulted in accusations of moderantism being levelled at them by the ultramontane milieu of the "Przeglad Lwowski".W artykule omówione zostały poglądy religijne Stanisława Koźmiana, Ludwika Wodzickiego oraz Stanisława Tarnowskiego, a także kształt ich pobożności przed powstaniem styczniowym. Religijność ich młodzieńczych lat skonfrontowana i porównana została z ich późniejszymi zapatrywaniami religijnymi, co pozwoliło ukazać zmianę ich poglądów na przestrzeni lat.Pracę rozpoczyna omówienie formacji duchowej bohaterów tego artykułu, na którą olbrzymi wpływ miało środowisko rodzinne, w którym zostali wychowani – środowisko patriotycznej szlachty i arystokracji, szczerze oddanej katolicyzmowi (z osobistego i narodowego powodu). Mimo przywiązania do religii oraz wypełniania praktyk religijnych (zwłaszcza w przypadku Stanisława Tarnowskiego i Ludwika Wodzickiego) przyszli stańczycy nie byli jednak bezkrytycznie nastawieni do Kościoła katolickiego. Wprost przeciwnie – podobnie jak większość generacji, do której należeli – niejednokrotnie negatywnie wypowiadali się na temat kondycji moralnej kleru, a także byli przeciwnikami świeckiej władzy papieża, co stawiało ich w opozycji do ultramontańsko nastawionych członków ich rodzin oraz niektórych członków Hotelu Lambert – organizacji z którą byli ideowo-politycznie związani.Po powstaniu styczniowym następowała stopniowa ewolucja ich poglądów w kierunku niemal całkowitego posłuszeństwa Kościołowi instytucjonalnemu. Niemniej jeszcze przez kilkanaście lat ich zapatrywania religijne naznaczone były pewnym liberalizmem, a spojrzenie na postępowanie Kościoła katolickiego było niejednokrotnie krytyczne, co skutkowało oskarżeniami o moderantyzm kierowanymi w ich stronę przez ultramontańskie środowisko „Przeglądu Lwowskiego”.