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EN
Since 1950, from the time of rapid acceleration of the globalization process, there have been significant changes in the sphere of human identity. Human identity became liquidated and detached from the communities. The model of an individualized individual identity was developed. This process creates a number of dangers in the personal and social areas. The feeling of lack and loneliness increases, and all this process gave birth to – by a Eric’s Fromm – conception of escape from freedom. This article is an attempt to describe these dangers and suggest measures to reduce their impact.
EN
The analysis of changes in Poland after 2015 based on the paradigm of the revolution has not proved unambiguously that these changes are a revolution, according to commonly accepted schemes. It showed that these changes have many features of the revolution. It is a self-limiting revolution. All changes that have taken place since 2015 destroys the system of liberal democracy, but retains its source, the system of corporate capitalism. Against the expectations of the masses, increases the oppressiveness of the state apparatus. Perhaps it is a new type of revolution, because historically speaking, the revolution always redefined itself. If we assume that Solidarity transformations was itself a new type of the revolution, then the changes after 2015, which are their generative continuation, are such kind of revolution.
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EN
Poland has brought a new value to the process of creating the idea and concept of solidarity. Today's world, that is witnessing a crisis of ideas, has accepted very positively this value and it has promoted it, for example by introducing this into the international law. In the current time of COVID-19 pandemic, referring to solidarity can be an opportunity to overcome the threats and difficulties that this hard time brings to us.
EN
Social changes in Masuria region after 1945 had a dramatic course due to the intensive population exchange and the introduction of “recovered territories” to the area of the new unitary Polish state. The newcomers brought with them their own, often complicated, history, often treating Masuria as an asylum. Ignacy Wysoczański (1901–1975) belonged to such unconventionally progressive people. He was a bishop of various Churches and tried – without any backgrounds – to settle in the Old–Believers enclave of Masuria.
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