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Europa a islam: religia jako źródło zróżnicowania systemu polityczno-ekonomicznego

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Łukasiewicz A.
Studia Europejskie-Studies in European Affairs
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2011
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issue 3
29-50
EN
The subject of the paper is the impact of religion on the political-economic system. The author analyses models of Western and Islamic countries, comparing strength and weaknesses of both systems. The aim of this paper is to answer the question if any form of correlation exists between the role and strength of religion in particular cultures and the efficiency of the political system and their economies. This analysis leads to a positive conclusion, showing that Western countries, based to a higher degree upon rational and secular models are more efficient due to stronger involvement of the society in democratic procedures and market economy, while the Muslim countries experience a high impact of religion on all aspects of political and economic systems. This in effect leads to negative influence on economic growth.
2

Bizancjum w rosyjskiej mysli filozoficznej czasów romantyzmu

100%
Bezwiński A.
Slavia Orientalis
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2009
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vol. 58
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issue 4
463-480
EN
The acceptance of Christianity from Byzantium by Kievan Rus' meant that a specific model of county's functioning had to be accepted for long centuries. It was an alliance of ecclesiastical and emperor authority, the famous 'symhony' which appered in Rus', and later in Russia, as an increasing submission of the Orthodox to the country. The Russian philosophical notion which reached its intellectual independence in Romanticism had to deal with the Byzantium-Russia problem in some way. It was connected with searching for the identity of the Russians themselves and detemining the future. The first person to point out this matter was Nikolai Karamzin. A mature way of handing the problem was presented by Piotr Chaadaev who evaluated in a negative way not only accepting baptism from Byzantium, but also the consequences of it. The creators of the Slavophil doctrine. Aleksei Khomyakov and Ivan Kireevsky, approached the above in a different way. By analyzing the consequences of the Byzantine heritage on the development of Russia they were looking for positive elements. They stated that by accepting baptism and teachings from Byzantium Russia saved the true and pure Christianity. Simultaneously, a new Empire, Russia, was being built on the fall of an old Empire. The image of Byzantium in Romaticism has two dimensions. The first one is connected with the external functioning of Byzantium, and the second one includes the spiritual dimension - heritage in theology of the Church fathers. According to slavophils it became a part of the theological notion in Rus' and Russia.
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