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"Krvavá lázeň v Kraslicích." Tragické vyústění jedné demonstrace v životě jednotlivce, obce a státu:

100%
Klečacký M.
Moderní dějiny: sborník k dějinám 19. a 20. století (Modern History: Studies into 19th and 20th century history)
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2020
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vol. 28
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issue 2
123-140
EN
The case study examines the events of one of a series of anti-government demonstrations in the summer of 1899. The Kraslice riots, which resulted in shooting by the gendarme assistance and several losses of life, are seen from the perspective of the various actors (opposition leaders, state apparatus, and leaders of the community), their motivation, and the dynamics of the demonstration being placed into the context of the political struggle between liberal and nationalist factions for the administration of the town and the furthering of their followers in provincial and the imperial elections.
2
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"Nechť Třebíč se stane moravským Kladnem!" Veřejný prostor, politika ulice a dělnické hnutí v Třebíči na přelomu 19. a 20. století:

100%
Šmejkal B.
Moderní dějiny: sborník k dějinám 19. a 20. století (Modern History: Studies into 19th and 20th century history)
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2020
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vol. 28
|
issue 2
85-101
EN
In this article, based on his bachelor thesis, the author deals with the role of the working-class movement in the public space in late 19th and early 20th century Moravia. The key study the author examines is of a city of Třebíč, one of the centers of the shoe industry and working-class movement in late Habsburg Moravia. The author made a spatial analysis of the city, determining different areas and their development over the time. Based on that, he additionally carried out an analysis of various ways the working-class movement was entering the public space and communicating within, such as strikes, demonstrations, riots and meetings.
3

Upadek, zwycięstwo? Powstanie Styczniowe w sądach Norwida

80%
Toruń W.
Studia Norwidiana
|
2015
|
vol. 33
29-49
EN
The article is concerned with Norwid’s critical opinions connected with the January Uprising. The period preceding it, abounding in great patriotic-religious demonstrations in Warsaw, was considered by the poet as a very positive and by all means original one. On the other hand, he thought that the very uprising and its course was a secondary act, devoid of logic and aim. The author of Fulminant repeated his judgments, sometimes harsh ones, in the memorials, letters and poetical works that he wrote at that time. His critical opinions of the low level of the insurrectionist press, or the unwilling participation of the Polish intelligentsia in the insurrectionist actions, were not always just and true. In many cases Norwid simply did not accept historical facts. Maybe it was his personal traumas of an underestimated, or even rejected poet, that were voiced in this way. The attitude of a prophet shouting in the wilderness was a temptation that was difficult to resist. The awareness of his own mission, the imperative that he should proclaim the truth, encouraged Norwid to assume uncompromising stances. He tried to render the position of alienation, or even of rejection by referring to Sophocles’ legendary figure, Philoctetes, bit by a venomous snake and left by the Greeks on the island of Lemnos. The writer’s numerous press articles written in the period of the Uprising will be those magic, but unable to reach the target, arrows shot by Philoctetes.
4
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Upadek, zwycięstwo? Powstanie Styczniowe w sądach Norwida

80%
Toruń W.
Studia Norwidiana
|
2015
|
vol. 33
29-49
EN
The article is concerned with Norwid’s critical opinions connected with the January Uprising. The period preceding it, abounding in great patriotic-religious demonstrations in Warsaw, was considered by the poet as a very positive and by all means original one. On the other hand, he thought that the very uprising and its course was a secondary act, devoid of logic and aim. The author of Fulminant repeated his judgments, sometimes harsh ones, in the memorials, letters and poetical works that he wrote at that time. His critical opinions of the low level of the insurrectionist press, or the unwilling participation of the Polish intelligentsia in the insurrectionist actions, were not always just and true. In many cases Norwid simply did not accept historical facts. Maybe it was his personal traumas of an underestimated, or even rejected poet, that were voiced in this way. The attitude of a prophet shouting in the wilderness was a temptation that was difficult to resist. The awareness of his own mission, the imperative that he should proclaim the truth, encouraged Norwid to assume uncompromising stances. He tried to render the position of alienation, or even of rejection by referring to Sophocles’  legendary figure, Philoctetes, bit by a venomous snake and left by the Greeks on the island of Lemnos. The writer’s numerous press articles written in the period of the Uprising will be those magic, but unable to reach the target, arrows shot by Philoctetes.
5
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Metaphysics in the Lublin Philosophical School

80%
Krąpiec M. A., Maryniarczyk A., McDonald H.
Studia Gilsoniana
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2016
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vol. 5
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issue 2
391-427
EN
The article is aimed at presenting the way in which metaphysics is understood and cultivated in the Lublin Philosophical School, Poland. It includes such topics as: the definition of metaphysics, metaphysical cognition (its object and the method for singling it out), ways of metaphysical demonstration and rational justification, and the relation of metaphysics to other domains of philosophy. In the light of the information delivered, it can be concluded that metaphysics in the Lublin Philosophical School is understood as a way of knowing in which the reason employs the universal laws of being and thought and strives to discover the first and singular factors or causes that render free of contradiction that which exists and which is given to us in a germinal way in the empirical intuition of the material world.
6
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The commonly accepted statement (το ομολογουμενον) as a starting point for a theological discussion – Eunomius and Gregory of Nyssa

80%
Przyszychowska M.
Vox Patrum
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2017
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vol. 68
139-148
PL
W debacie Eunomiusza z Grzegorzem z Nyssy obie strony konfliktu używały jako podstawowego i nieodpartego argumentu stwierdzenia, że głoszone przez nich tezy są powszechnie przyjęte. Obaj stosowali na określenie twierdzenia po­wszechnie przyjętego termin tÕ ÐmologoÚmenon, który w tradycji filozoficznej wywodzącej się od Arystotelesa oznaczał prawdziwą i pewną przesłankę prowa­dzącą do wiedzy absolutnej. W takim znaczeniu termin ten był szeroko stosowa­ny nie tylko w filozofii – zamiennie z wyrażeniem koinaˆ oennoiai – ale także w retoryce. Ta właśnie argumentacja używana zarówno przez Eunomiusza, jak i przez Grzegorza z Nyssy, dowodzi, że ich dyskusja nie była czymś, co dzisiaj nazwalibyśmy kwestią religijną, ale prawdziwą naukową/filozoficzną debatą, pro­wadzoną zgodnie z powszechnie przyjętymi (nomen omen!) zasadami.
EN
During the debate between Eunomius and Gregory of Nyssa as a basic and irrefutable argument both parties to the conflict used the statement that the the­ses they promoted were commonly accepted. Both of them defined the commonly accepted statement with the Greek term tÕ ÐmologoÚmenon which in the philo­sophical tradition derived from Aristotle meant true and reliable premiss that led to absolute knowledge. In such a meaning that term – interchangeably with the expression koinaˆ oennoiai – was used not only in philosophy but also in rhetoric. The methods used by Eunomius and Gregory of Nyssa show that their dispute was not what we would today call a religious issue, but a truly scientific/philosophical debate conducted in accordance with the commonly accepted (nomen omen!) rules.
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THE ESSENTIAL CONNECTION BETWEEN COMMON SENSE PHILOSOPHY AND LEADERSHIP EXCELLENCE

36%
Redpath P. A.
Studia Gilsoniana
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2014
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vol. 3: supplement
605-617
EN
This article argues that, strictly speaking, from its inception with the ancient Greeks and for all time, philosophy and science are identical and consist in an essential relationship between a specific type of understanding of the human person as possessed of an intellectual soul capable of being habituated and a psychologically-independent composite whole, or organization. It maintains, further, that absence of either one of the extremes of this essential relationship cannot be philosophy/science and, if mistaken for such and applied to the workings of cultural institutions, will generate anarchy within human culture and make leadership excellence impossible to achieve. Finally, it argues that only a return to this “common sense” understanding of philosophy can generate the leadership excellence that can save the West from its current state of cultural and civilizational anarchy.
8
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THE NATURE OF COMMON SENSE AND HOW WE CAN USE COMMON SENSE TO RENEW THE WEST

31%
Redpath P. A.
Studia Gilsoniana
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2014
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vol. 3: supplement
455-484
EN
Since most pressing today on a global scale is to be able to unite religion, philosophy, and science into parts of a coherent civilizational whole, and since the ability to unite a multitude into parts of a coherent whole essentially requires understanding the natures of the things and the way they can or cannot be essentially related, this paper chiefly considers precisely why the modern world has been unable to effect this union. In so doing, it argues that the chief cause of this inability to unite these cultural natures has been because the contemporary world, and the West especially, has lost its understanding of philosophy and science and has intentionally divorced from essential connection to wisdom. Finally, it proposes a common sense way properly to understand these natures, reunite them to wisdom, and revive Western and global civilization.
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