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Curiosity and coincidentia oppositorum: on the legacy of Aleksander Sapieha as an author of Journey around the Slavic countries in the years 1802 and 1803

100%
Połczyńska M.
Poznańskie Studia Slawistyczne
|
2018
|
issue 15
PL
Aleksander Antoni Sapieha has gone down in the history of Polish science, he is one of the episodic figures in the political history of our country in the Napoleonic era; and in the history of Polish literature he appears as the author of the Enlightenment travelogue. The reading of Journey around the Slav countries in the years 1802 and 1803 and the semantically defined narrator-hero-real author on the basis of hermeneutic interpretation is an attempt to supplement the ways in which both, the travel book and its creator, are discussed in Polish scientific and popular science literature about those aspects that can be derived from the text itself. Among them, attention is paid to the specificity of a research attitude stretched, so to speak, between its two complementary pars, rational and idealistic, combined in a particular pragmatism of knowledge, in which the pursuit of cognition accompanies the pursuit of common good. The result of the hermeneutic experience of reading Sapiehaʼs travelogue is an attempt to capture his scientific and social heritage which takes into consideration the plane of this internally doubled, yet coherent research attitude, which in a broader sense seems to be surprisingly fresh and inspiring.
2
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The Radicalism of the Enlightenment. An Introduction to the Special Edition

87%
Miklaszewska J., Tomaszewska A.
Diametros
|
2014
|
issue 40
1-4
EN
This brief “Introduction” to the volume discusses the general idea of the special edition of the journal, which is dedicated to the radicalism of the Enlightenment in the context of Jonathan Israel’s recent work on the Enlightenment, and highlights the topics of the articles contained in the edition.
3
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“Radical Enlightenment” – Peripheral, Substantial, or the Main Face of the Trans-Atlantic Enlightenment (1650-1850)

51%
Israel J.
Diametros
|
2014
|
issue 40
73-98
EN
“Radical Enlightenment” and “moderate Enlightenment” are general categories which, it has become evident in recent decades, are unavoidable and essential for any valid discussion of the Enlightenment broadly conceived (1650–1850) and of the revolutionary era (1775–1848). Any discussion of the Enlightenment or revolutions that does not revolve around these general categories, first introduced in Germany in the 1920s and taken up in the United States since the 1970s, cannot have any validity or depth either historically or philosophically. “Radical Enlightenment” was neither peripheral to the Enlightenment as a whole, nor dominant, but rather the “other side of the coin” an inherent and absolute opposite, always present and always basic to the Enlightenment as a whole. Several different constructions of “Radical Enlightenment” have been proposed by the main innovators on the topic – Leo Strauss, Henry May, Günter Mühlpfordt, Margaret Jacob, Gianni Paganini, Martin Mulsow, and Jonathan Israel – but, it is argued here, the most essential element in the definition is the coupling, or linkage, of philosophical rejection of religious authority (and secularism – the elimination of theology from law, institutions, education and public affairs) with theoretical advocacy of democracy and basic human rights.
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