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Jan Hempel: neopogaństwo lewicowe

100%
Gajda A.
Państwo i Społeczeństwo
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2012
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issue 3
131-139
EN
Polish Neo-Paganism is a wide cultural and social movement with clear religious features, referring to the pre-Christian Slavic culture and religion of Polish ancestry. In its mainstream it is nationalist, proslavic and pantheistic. The biggest influence on the Polish Neo-Paganism had Zadruga group and Jan Stoigniew Stachniuk. The achievements of this environment, as well as of a group of Stanisław Szukalski, determined the perception of Polish Neo-Paganism as nationalistic. However, this intellectual current contains a much broader spectrum of political and social views. A prime example is Józef Niećko’s “słowianizm”, which can be described as a peasant Neo-Paganism and Jan Hempel’s “no-god religion” (“religia bezboska”), which is a left-wing trend in Polish neo-paganism. In “The Piast’s Sermons” (Kazania Piastowe, 1912) Hempel sketched his concept of a new religion and a new morality – religion without the God, religion of the freedom, religion of the human “I”. He found its model in the Slavic pagan religion. Mythic Piast was for Hempel the desired ideal of man – free, acting in accordance with his own will (harmonious with the tendencies of the Universe), strong, heroic, hospitable, respectful of others, working. This Piast’s dignified ethics of freedom was recognized by Hempel as exemplary and contrasted with its anthithesis, which degrades human being – the Christianity.
2

Theologia benedicta wobec nazizmu i komunizmu. Aspekt pastoralno-historyczno-polityczny

51%
Szymik J.
Studia Pastoralne
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2014
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vol. 10
296-313
EN
The way J. Ratzinger/Benedict XVI addresses the issues of communism and Nazism in his works leads to the very essence of the problem, which is shown as a bigger one and – unfortunately – more long-lasting than the 20th century faces of these two ideologies. He emphasises the fundamental, crucial relationship between these concepts (simultaneously constituting political systems) and atheism, negation of God, both in the spheres of faith and ethos. Metaphysical aspirations of men, distorted by absence of God, are diabolically deformed and, finally – in their mutated version, deluding by national-, social- and economic Utopia – assume the forms of cruel, totalitarian systems of power and violence, directed against men. Within the closed circle of history and matter driven by the power of mind independent of the objective (God’s) truth, today it also proves impossible to make the world better with no conversion, i.e. without ensuring the right place for God in individual and public life, unless God is perceived as the Lord of the whole history who can give future and hope to men.
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Meso-Metaphysics and Paradigmatic Environmental Anti-Modernism: Bruno Latour’s Down to Earth and the Rejection, and Embrace, of Metaphysical Necessity

51%
Morgan J.
Studia Gilsoniana
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2020
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vol. 9
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issue 3
507-520
EN
Bruno Latour’s latest book, Down to Earth, argues that the Earth itself must “ground” philosophical modernity and provide a “ground” for thinking about globalism and the problems of the globalist agenda. In this review I find the use of the Earth, and of various other stand-ins for metaphysical principles, to be a kind of “meso-metaphysics,” a metaphysics which denies transcendence but all the same makes use of transcendence and operational otherness when needful for a given ideology, such as the radical environmentalism espoused by Bruno Latour. I see this as ultimately a rejection of both metaphysics and of the possibility of science and philosophy, as the conflation of the physical ground with a philosophical ground dooms meso-metaphysics to incoherence.
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