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1

Efekt przełomu, czyli czy rozmowy o kanonie mają sens

100%

Pięta I.

Annales Universitatis Paedagogicae Cracoviensis. Studia Poetica

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2013

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vol. 1

116-127

EN

The article discusses the existence and functioning of the notion of canon in the social consciousness after 1989 in the context of Polish prose of the last twenty years. It points to two semantic circles connected with this notion: the first circle refers to literature and culture of the nation deeply rooted in tradition and confined in the past. The second circle is of polysemous character and refers to the contemporary literature and culture. The deliberations concentrate on the second semantic circle as the notion of national literature, the necessity of its existence in the nation and passing it to the next generations are undisputable. In the Polish culture after 1989, the notion of canons appears more often than the notion of a canon. The notion refers to phenomena that frequently exist on the border of literature, culture, and social life. For those phenomena, it builds canonical sets of texts defined and perceived as important and constitutive for their authors, and obligatory for their recipients. It becomes the vehicle for new literary qualities at the level of formal, thematic and problematic transformations. It is also a phenomenon that functions in the space of a particular culture and tradition with which it evolves.

2

Struktura grodowa w drugiej połowie XI wieku : czy lata 30. XI wieku wyznaczają przełom dla funkcjonowania organizacji grodowej w Polsce?

100%

Danielewski M.

Historia Slavorum Occidentis

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2014

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issue 2(7)

130-155

EN

The paper explores the issue of the 1030s, signifi cant for, inter alia, the Polish medieval studies. It centres, in essence, on the verifi cation of the view that the examined period can actually be deemed to have been a breakthrough in the functioning of the stronghold structure within the Piast state. Furthermore, the article addresses the question whether, in the second half of the eleventh century, the network of strongholds stood at variance with the one prevailing during the reign of Mieszko I and Boleslaw I the Brave. A political history of the 1030s, discussed on the basis of extant written sources, e.g., Gallus Anonymus, Cosmas of Prague, Tale of Bygone Years and Annales Hildesheimenses provides the starting point for analyses, most valuable for the discussion being pieces of information appertaining to the invasion of Bretislaus I and subsequent expeditions of Yaroslav the Wise into the Piast lands. Records relating to these events reveal that some strongholds were destroyed (Poznań, Gniezno), other abandoned (Giecz) or lost (Belz, Red Cities). Next, the author refers to the studies of some historians and archaeologists regarding the problem of the 1030s and the purported breakthrough in the functioning of the stronghold structure. The fi rst research questions relating to this issue is whether the medievalists have source material (other than written) at their disposal that would enables them to determine what other strongholds, besides the ones cited above, were destroyed in the 1030s. Another question relates to the erection of new strongholds in the second half of the eleventh and in the twelfth century. It is interesting to fi nd out whether the construction of these strongholds somehow ensued from the disaster of the 1030s. The answer to these questions necessitates the consideration of various methods of dating the relics of strongholds along with their reliability, which is particularly important in the context of hypotheses advanced by archaeologists. A large group of strongholds is believed to have ceased to function in the 1030s, as purportedly attested by results of archaeological research and dating. The author nonetheless demonstrates that establishing the chronology of strongholds by dint of pottery within one decade and with respect to the 1030s is unmanageable and draws the reader’s attention to the weaknesses of chronology based on dendrochronological, radiocarbon and AMS methods. The image of the 1030s catastrophe ought to be referred to the strongholds of Wielkopolska, inasmuch as they are mentioned in written sources. Finally, the author attempts to verify if there were other principal Piast strongholds within the then Piast domain, which were partially or completely destroyed throughout this period. Here, he refers to the results of the excavations carried out on the relics of strongholds in Kruszwica (Kujawy), Płock (Mazovia), Przemyśl (the Sandomierz Region), Kraków (Małopolska) and Wrocław (Silesia). The results of the analyses have revealed that the vast majority of these structures did not fall into destruction circa mid-eleventh century. To conclude, in view of the fact that several most important strongholds in the Piast state continued their existence, whilst key strongholds of Wielkopolska, their damage notwithstanding, were rebuilt, the 1030s should not be referred to as a breakthrough period in the functioning of the stronghold structure.

3

O potrzebie powrotu do źródeł

87%

Kowalczuk U.

Poznańskie Studia Polonistyczne. Seria Literacka

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2015

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issue 26

231-240

EN

The article presents deliberations on the rules of problematisation of the dissertation, introducing critical texts collected in an anthology and a selection thereof. Attention has been paid to the arguments confirming the culture-forming impact of Zarys literatury polskiej z ostatnich lat szesnastu by Piotr Chmielowski, the issues related to the Positivist breakthrough and the related changes in his worldview. Another discussed topic is the criteria and strategies in the 19th century polemics.

4

Historiografia polskiej transformacji? Szkic do bilansu

63%

Przeperski M.

Kwartalnik Historii Nauki i Techniki

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2022

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issue 1

89–103

EN

There have been several canonical studies on the historiography of the political history of the systemic transformation in Poland still constitute a point of reference for researchers today. At the same time, however, the dynamic growth of the source base and the increasing popularity of post-structuralist scientific trends resulted in the fact that the research perspective characteristic of this canon is aging rapidly. The analysis and comments formulated in this text are an attempt at balancing the strengths and weaknesses of the historiography of the political history of the systemic transformation to date and an attempt to indicate how it potentially could develop further.

5

Charakterystyka filozofii czeskiej przełomu XIX i XX wieku

51%

Taboł S.

ΣΟΦΙΑ. Pismo Filozofów Krajów Słowiańskich

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2015

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issue 15

171-192

RU

Чешская философия XIX–XX веков была разнообразной. Кроме позитивизма, который в то время занимал лидирующие позиции, также культивируется идеализм, который представляли: Л. Клима, Ф. Марес, Е. Радл. Также важное место занимал структурализм, который в Чешской Республике сформулировали и укоренили Я. Мукаровский и Й.Л. Фишер. Особенное место занимала феноменология (Я. Козак, Я. Паточка), протестантская философия (Е. Радл, Я. Громадка), католическая философия (Я. Кратохвил). В этот же период возникает также неосхоластика. Чешские философы внесли огромный вклад в развитие мировой философии.

EN

Czech philosophy of the late nineteenth and early twentieth century was diverse. Besides positivism, which at that time took the leading positions there was also cultivated idealism, which was represented by L. Klima, F. Mares and E. Radl. Also an important place occupied structuralism, which in the Czech Republic was formed and grounded by Jan Mukařovski and J.L. Fischer. Specific place was held by the phenomenology (J. Kozák, J. Patočka), protestant philosophy (E. Rádl, J.L. Hromádka), catholic philosophy (J. Kratochvil). In this period also appeared neo-scholasticism. Czech philosophers had a great contribution to the development of world philosophy.

6

Potrzeba przełomu. Dialogiczne spojrzenie z Ferdynandem Ebnerem na rozwój sytuacji duchowej we współczesnych społeczeństwach Europy.

51%

Skorulski K.

Filozofia Chrześcijańska

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2012

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vol. 9

92-112

EN

The „Tischner-Days” Symposium of 2010 examined the topic: „The World and Faith in a Time of Breakthrough”. The newly published conference papers try to define the situation of culture and faith in western civilisation today. The Symposium participants concentrated their efforts mostly on such terms as „individualisation”, „secularisation” and the „holy”. In this article we try to re- read these terms as the description of ongoing changes in the context of Ferdinand Ebners’ dialogical view of the person. Our attempt is therefore to evaluate whether the processes result in a more personal (inter-personal) world or, rather, in a new ideology, experienced in „I-aloneness” (Ebner). Individualisation – the key term of our analysis – could signify a positive process (as for example K. Popper suggests), when it truly leads from collectivism with its ideology to individualism understood as a (dialogical) person (as in Ebner, Guardini or Mounier). Currently secularisation (Ch. Taylor, K. Gabriel) stands in opposition to Max Webers’ old „secularisation thesis” of pluralisation according to the individual situation of the person, rather than the disappearance of faith. The changes in the sphere of the „holy” could be positive if seen as focusing on the „I-Thou” relation. However, when the ongoing individualisation is not grounded in a dialogical view of the person, it can end up merely as a shift from one ideology to another; secularisation could end up merely as the dissipation of consciousness in a superficial and impersonal „vision”, and the experience of God could become impersonal as mere energy or radiation. When the real life of the person must be seen in terms of his real „spirit”, we are, instead, dealing here with a „dream of the spirit” – as Ebner says.What then is to be done? To make our times more human (so the humanity of the person will subsist in the dialogical dimension), the „need for a breakthrough” becomes urgent. We should not only foster the interpersonal dialogue, but also fight against „structural loneliness”, i.e. to convert abstract (inhumane) notions into human (dialogical) notions (for example as D. Graebers’ attempts with „debt”).

PL

The „Tischner-Days” Symposium of 2010 examined the topic: „The World and Faith in a Time of Breakthrough”. The newly published conference papers try to define the situation of culture and faith in western civilisation today. The Symposium participants concentrated their efforts mostly on such terms as „individualisation”, „secularisation” and the „holy”. In this article we try to re- read these terms as the description of ongoing changes in the context of Ferdinand Ebners’ dialogical view of the person. Our attempt is therefore to evaluate whether the processes result in a more personal (inter-personal) world or, rather, in a new ideology, experienced in „I-aloneness” (Ebner). Individualisation – the key term of our analysis – could signify a positive process (as for example K. Popper suggests), when it truly leads from collectivism with its ideology to individualism understood as a (dialogical) person (as in Ebner, Guardini or Mounier). Currently secularisation (Ch. Taylor, K. Gabriel) stands in opposition to Max Webers’ old „secularisation thesis” of pluralisation according to the individual situation of the person, rather than the disappearance of faith. The changes in the sphere of the „holy” could be positive if seen as focusing on the „I-Thou” relation. However, when the ongoing individualisation is not grounded in a dialogical view of the person, it can end up merely as a shift from one ideology to another; secularisation could end up merely as the dissipation of consciousness in a superficial and impersonal „vision”, and the experience of God could become impersonal as mere energy or radiation. When the real life of the person must be seen in terms of his real „spirit”, we are, instead, dealing here with a „dream of the spirit” – as Ebner says.What then is to be done? To make our times more human (so the humanity of the person will subsist in the dialogical dimension), the „need for a breakthrough” becomes urgent. We should not only foster the interpersonal dialogue, but also fight against „structural loneliness”, i.e. to convert abstract (inhumane) notions into human (dialogical) notions (for example as D. Graebers’ attempts with „debt”).

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1 Annales Universitatis Paedagogicae Cracoviensis. Studia Poetica

1 Filozofia Chrześcijańska

1 Historia Slavorum Occidentis

1 Kwartalnik Historii Nauki i Techniki

1 Poznańskie Studia Polonistyczne. Seria Literacka

1 ΣΟΦΙΑ. Pismo Filozofów Krajów Słowiańskich

1 Danielewski M.

1 Kowalczuk U.

1 Pięta I.

1 Przeperski M.

1 Skorulski K.

1 Taboł S.

1 2022

2 2015

1 2014