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Peripherialism of monasticism? The Camaldolese and cyclicality of cultures by Pitirim Sorokin

100%

Sarnacki A.

Anthropos?

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2016

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issue 25 Na uboczu

30-43

EN

The text analyzes the possible current meaning of monastic tradition in modern culture, exemplified by the order of Camaldolese. The absolute periphery of a cenobite lifestyle is examined in the dynamics of sequel cultures, once described by Pitirim Sorokin. The presently dominant sensate culture consists in materialistic worldview. The material is regarded as the ultimate reality, accessible only through sensory experience (hence the concept of empirically based science). The art is attracted to what is common, erotic or pathological. It questions everything heroic, holy, as well as any sort of spiritual perfection or sacrifice. The ideational culture upholds the contrary position, focusing on spiritual and moral values of human existence. The preferred access to the truth comes through meditation, spiritual insight, ecstasy or mystical revelation. The art is directed towards religion, patriotism, morality, elevating what was mundane, mediocre, vulgar or negative. These two opposite cultures succeed one other in cycles lasting a few centuries. From that perspective, a life sacrificed to contemplation is both a remnant of the previous stage of the culture, as well as forerunner of the impending future. Although viewed as anachronistic, the monastic life points towards the deepest meaning of human existence, and therefore could be seen as the possible renewal in the late stage of decadence characteristic of the sensate culture.

2

Religion in the concept of a successful life: the Pentecostal Movement in Latin America

100%

Sarnacki A.

Anthropos?

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2013

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issue 20-21

36-47

EN

The Pentecostal movement that has been growing rapidly over the last few decades, claims to offer an experience of a radical life-transformation, spiritual safety and even economic prosperity. It is strongly proselytizing, exhibits charismatic leadership and proclaims a dualistic vision of the world. The major response comes mostly from the poor and marginalized social strata, due to the emphasis on human dignity, certain emancipation of women, freedom from addictions, but also requirements of taking responsibility for one's family. The "born again" members derive mostly from the Catholic Church, whose pastoral practices fail to compete against the market-oriented ones. The attraction and the swiftness of its expansion are the subject of many studies and prognosis regarding the influence of Pentecostalism on the socio-economic changes. Understood as a religious movement proper to the late stage of capitalism, Pentecostalism helps to cease the Latino fatalism, yet stirs some controversies regarding its realism and durability of its proposals.

3

On the Intentionality of the Latin America Elites

100%

Sarnacki A.

Anthropos?

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2019

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issue 28 Elitarne

26-35

EN

The process of forming elites in Latin America was different than in Europe. Although they have many common elements, which the concept of the elite assumes, they are often called compradors, which is a pejorative indication of, among others their separation from their own societies. There is no doubt that the elites are fundamentally responsible for the difficult and sometimes dramatic situation of Latin American countries, both because of poverty and violence. The language of the analysis of social sciences often describes it in deterministic terms, while the narrative should be changed to refer to humanistic values, as is the case in Catholic social teaching.

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Peripherialism of monasticism? The Camaldolese and cyclicality of cultures by Pitirim Sorokin

Religion in the concept of a successful life: the Pentecostal Movement in Latin America

On the Intentionality of the Latin America Elites