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Feliks Karol Koneczny - History of Academic Career

100%
Bilinski P.
Kwartalnik Historii Nauki i Techniki
|
2005
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vol. 50
|
issue 1
95-115
EN
Feliks Koneczny's (1862-1949) ideas in history and philosophy of history are well-known in today's world. Yet there hasn't been even one thorough biography of that outstanding scholar based on an in-depth archival query.The author's research provided the answer to the hitherto unexplained, mysteries concerning Feliks Koneczny. After graduating from the Faculty of Philosophy at the Jagiellonian University in Cracow he began to work as an office senior lecturer at the Academy of Arts and Sciences; since 1897, he worked at the Jagiellonian Library. In 1919 he became an assistant professor and in 1920 a professor of the Stefan Batory University in Vilnius. His interests moved from purely historical research to the philosophy of history, religion and philosophy. His pioneering works dealing with the history of Russia as well as his theory the evolution of civilizations are among his greatest achievements. Anton Hilckman, Arnold Toynbee and Samuel Huntington widely draw upon Koneczny's works and achievements. His written scholarly output encompassed 26 volumes, each of them being 300 to 400 pages long, not to mention more than 300 articles, brochures and reprints. In fact not many Polish historians can prode themselves on such an enormous scope of research, which included anthropology, sociology, philosophy, theology, ethnology, psychology, economics, history and law. This list, impressive as it may be, fails to do justice to the moral and personal dimension of his work. This loner by choice was the creator of Polish philosophy of history, a major Catholic thinker, a university professor and humanist in the most significant sense of the word.
2

Two Civilisational Doctrines. Koneczny and Majewski

51%
Piotrowski R.
Archiwum Historii Filozofii i Mysli Spolecznej (Archives of the History of Philosophy and of Social Thought)
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2007
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vol. 52
217-230
EN
Two civilizational doctrines developed by Polish scholars are discussed and analytically compared: the one by Feliks Koneczny (1862-1949) and the other by Erazm Majewski (1858-1922). Some logical aspects of both are worked out. The doctrines in question have some points in common. The main are: a strong conviction that a solution of the problem of civilisation is crucial to understanding of history and society, and the basic definition of civilisation formulated as 'form of social life' (Majewski) 'the method of social life' (Koneczny). Moreover, Majewski directly influenced Koneczny by his four- volume 'Science of civilisation' (published 1908-1923, French translation of vol. I appeared in 1908). The best known book of Koneczny is 'On the Plurality of Civilisations' (1935, English translation 1962). Koneczny's doctrine is purely structural, emphasising the fundamental split between nature and spirit. It contains a sophisticated system of cultural taxonomy called 'comparative science of civilisations'. Civilisations are effectively defined as systems of highest values and norms. At the same time they can be viewed as abstract equivalence classes between cultures. Majewski attempted at an evolutionary schema, and viewed civilisation as the highest stage of the universal progress. Civilisations are viewed as relatively closed systems of social interactions, being primarily connected by common language. Both doctrines lead to fundamental questions concerning relations between biology, sociology and history, and still seem interesting.
3
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UNITY IN DIVERSITY, OR THE ROMANTIC ROOTS OF FELIKS KONECZNY'S IDEA OF THE NATION

51%
Nowak J.
Sprawy Narodowościowe
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2007
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issue 30
75-94
EN
The article investigates the Romantic origins of the views on the idea of the nation expressed by Feliks Koneczny, a Polish historian and specialist in the philosophy of history at the turn of the 20th century. It compares the thought of Koneczny with that of the Romantics in reference to such ideas as the nation, culture, state, and civilization. The analysis confirms that the two attitudes are united, first of all, in assuming that the nation and the general understanding of the world have a pluralistic basis, while their uniformity is absolutely artificial, and is thus against nature, and - for the Romantics - even opposes the plan of Providence. These assumptions have had a great impact on the definition of the nation - perceived as a union which is homogeneous in terms of ethnicity - as a historical community of thought and feelings. In turn, monism was perceived as binding in the ethical kingdom, due to the Romantic principle of 'unity in diversity'. Both attitudes also emphasize personalism, oppose coercive power in relations between communities and acknowledge the value of free will. The nation is seen by both bodies of thought as an organism, entirely different from the artificial communities which Koneczny terms 'mechanisms'. He also believed in moral principles in politics but opposed, as very harmful, the so-called 'policy of feelings', vastly postulated in the Romantic period.
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