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1

Charisma and Communion

100%
Araújo V.
Journal for Perspectives of Economic Political and Social Integration
|
2014
|
vol. 19
|
issue 1-2
31-37
EN
In the context of reflections on modernity, an increasingly widespread belief seems to be emerging: the subject at which it is necessary to direct our attention, to which to throw a lifeline as it were, is the concrete and real human being, alone and at the same time besieged by increasingly tight and numerous systemic schemes. Are the “human subject” and his social context only undergoing a deep transformation, or are they actually in danger? This “new” knowledge involves all the humanistic and social sciences, such as philosophy, anthropology, psychology, economics, political science, and theology, in a sort of fusion and pact for mankind. Great spiritualities include life experiences and ideas that reverberate on everyday life, lifestyles, and culture. From the very beginning, Chiara Lubich’s spirituality, is based on two fundamental concepts: unity and forsaken Jesus, has been perceived as a new way to know God, but also as an idea that is able to renew human life, as well as to penetrate social and cultural realities.
2

Sacrum dynastie Přemyslovců na počátku středověku (od Přemysla Oráče k svatému Václavu)

100%
Vaníček V.
Historia Slavorum Occidentis
|
2016
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issue 2(11)
30-63
EN
From the very beginning of the Middle Ages, the Czech Lands and the Přemyslids dynasty acquired a dualistic form of identity. A more original element is a ’pagan’ one and derives from the holy marriage of Přemysl the Ploughman and Libuše, the Purveyor of Justice, Prophetess and Princess. This duality has numerous analogies such as that the aim of the kings’ rule is ‘peace and a year of plenty’. Even though Přemysl is designated a ‘Ploughman‘, he only ploughs on a small area of land, where he ritually ensures a good harvest. Because (as his name in Czech suggests) he also ‘thought up‘ laws for the previously savage Czechs, he also personifies a figure fulfilling the so-called social function (according to Dumézil). A military function may be absent here but it is present in the tale of the war with the Lučané. As the hagiographer Kristián shows, Saint Wenceslas (died 935) personifies the Christian transformation of this tale and is the preserver of ‘the peace‘ in the sense of justice (as our intercessor before God).
3

Recenzja: O naturze przywództwa Adolfa Hitlera w ujęciu Laurence’a Reesa

100%
Maciejewski M.
Studia nad Autorytaryzmem i Totalitaryzmem
|
2014
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vol. 36
|
issue 3
53 - 65
EN
In the article the author discusses the evolution of Hitler’s charismatic leadership among the Nazis until 1933 and after their accession to power in Germany – also among other Germans. Drawing on Laurence Rees’ book and other publications the author analyses the reasons, propagandist premises, ideological elements, political determinants and various consequences of the cult or even myth of the NSDAP leader in German society. He presents the successive stages in the growth of Hitler’s charismatic leadership, from the early 1920s to the fall of the Third Reich. He points to the almost uncritical attitude of avast majority of the Germans to their Führer and even their fascination with him, especially in the 1930s and in the early 1940s.
4
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Stan Tymiński – the Unrecognized Charismatic Leader

100%
Gajek M.
Securitologia
|
2018
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issue 2 (28)
120-142
EN
The spectacular result of Stanisław Tymiński in the 1990 Polish presidential election not only shocked a substantial segment of public opinion but also confounded numerous commentators of Polish political life, who started to seek the causes of the enigmatic candidate’s success. The explanations given by both publicists and social scientists were dominated by the opinion that Tymiński’s success resulted from the demagogical nature of his political program, and the immaturity of Polish society, which at that time had not yet adapted to democracy after 45 years of real socialism. In contrast to those explanations, the present paper attempts to demonstrate that Stan Tymiński possessed numerous traits of a charismatic leader (or, at least, he consequently created his image in that direction), which in turn, allows us to understand the results of 1990 Polish presidential election better.
5
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Scientist – a profession or a mission?

88%
Drozdowicz Z.
Nauka
|
2009
|
issue 4
PL
In this article I present a concept of profession as a mission, which was formulated by Max Weber at the beginning of the past century. It has been put by Weber in such a vision of a capitalist society, that emerges (after various ages of “transformations”) as a “greatest power” in the modern world, that is capitalism. Weber had no doubts about capitalism as a greatest modern power and he saw its major force in the rationalization of economics and human relations. On the other hand, he was very full if doubts regarding the issue of attitudes, behavior and actions of scientists. He wasn’t quite sure in the question if we might speak about their calling in the same sense as about the calling of a capitalist businessman or worker. He certainly was aware, that there do exist such “young researchers”, who think and act like they would be an integral part of the capitalist “machine”, but he also made certain reservations. The changes, which occurred later on at many higher education institutions, made this objection valid in many points. Nevertheless it is difficult to find such solutions, which would allow simultaneously to keep the traditional unique character of the world of academics and to fulfill the realization of tasks, which nowadays are being addressed towards the scientifical society from various social groups. This I attempt to show in the last part of this article.
6
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Barack Obama – the new charismatic political actor - a discourse analysis

88%
Țîrlea A.-M.
Journal of Education Culture and Society
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2016
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vol. 7
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issue 2
247-261
EN
The American president, Barack Obama, is considered to be one of the most charismatic figures of the 21st century. His speeches are the best asset through which he emphasizes this quality. Although, he hasn’t always been considered to be a successful politician, he made his entrance on the political arena in 2004, when he delivered one of his best speeches. The aim of this paper is to reveal the most important elements of a political discourse that can contribute to creating a good image of a political actor. Using the critical discourse analysis method, we are trying to see if there is a connection between a good, coherent discourse strategy and the charisma of the American leader. The sample will include his 2004 speech, delivered at the Democrats’ Convention, the speech that put him in the eyes of the media as a future American leader
7

The Charismatic Dimension of the Vocation of a Theologian

88%
Walczak M.
Roczniki Teologiczne
|
2016
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vol. 63
|
issue 2: Teologia dogmatyczna - English Version
253-263
EN
It is doubtless that theology first of all puts questions about God and man. However, for ages theologians have been also asking questions about the meaning of their own work. One may speak about a peculiar meta-theology that tries to show the role and significance of theology in the life of the Church. The most frequently given answers to the questions about the meaning and character of theology oscillate around the concept of rationality. In such a view theology is a normal human process of making revealed truths understandable for people of a given epoch. However, it seems that such a vision of theology is tantamount to extremely simplifying it and to making it superficial. The question about the significance of theology may only be answered in the light of faith. This light allows seeing theology as a God’s gift, a charisma that helps the Church read the signs of the times and prophetically interpret the Biblical Revelation for a given epoch and culture. A theologian participates in a special charisma, so he should be perceived first of all as one who performs a special service of the word in the Church, and only then as a scholar. Such a charismatic position of theology allows reminding with full strength that the first and fundamental theologian is the Holy Spirit.
8
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Jung versus Freud, sau revolta super-ego-ului împotriva id-ului

75%
Măciucă G.
Concordia Discors vs Discordia Concors: Researches into Comparative Literature, Contrastive Linguistics, Cross-Cultural and Translation Strategies
|
2019
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vol. 11
9-47
EN
With the ideal in mind of an extremely delicate balance between selfeffacing and self-asserting tendencies which both masters and their disciplesmust wisely maintain in the at times inevitably interchangeable assumption ofthese two most exacting roles, the author of the present study attempts to get tothe bottom of one of the most controversial master-disciple relationships, thatof S. Freud with C. G. Jung. Far from tacitly agreeing to take turns steering theboat, theirs is a constant interplay of exasperating rebuttals from wounded egosand daunting displays of superior knowledge.
9
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Styl charyzmatyczny

71%
Gajda S.
Stylistyka
|
2020
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vol. 29
9-23
EN
The term ‘charisma’ (Greek: χάρισμα (khárisma) meaning ‘a gift’) was introduced by Paul the Apostle in his apostolic letters and on the lay ground it was adapted by M. Weber at the beginning of the 20th century. From the domain of sociology it found its way into psychology and pedagogy. The author of the present article undertakes to introduce the following terms: language charisma and charismatic style into the cognitive space of linguistics. He analyzes the figure of Jesus as a prototype specimen of a person with the gift of charisma. The cognitive representation of this specimen as well as the admissible size of this transformation mark out the structure of the title notion. The most important semantic features of the notion of charisma include wisdom and creativity. The charismatic style is defined as an unusual manner in which somebody – with the expression that is exclusively typical ofthemselves – reveals to us their deepest spiritual world, exerting an impact on us. This style exists in the form of: 1) a style of concrete text, 2) a systemic individual style (a variation of idiostyle), 3) a subjective individual style, and 4) a collective intersubjective style.
10

Glamour, charyzma, celebrity, iluzja – semantyczne uwikłania

63%
Strawińska A. B.
Białostockie Archiwum Językowe
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2016
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vol. 16
EN
The lexeme glamour is currently used as a keyword to describe various socio-cultural phenomena. First and foremost, the term glamorous is used to describe someone who is charming, physically attractive, alluring, sexy. It is often used to describe beautiful architecture and baroque interior design. The lexeme is also used in reference to dazzling fashion, luxurious cars, and even charming gadgets. Therefore, is often mistakenly associated with the world of celebrities. However, glamour is more than just external beauty, a created style, fake elegance, luxury, fame, or sex appeal. It may be the attribute of a person – making him or her exceptional, maybe even statuesque. It is something one is. Some people have the “gift” of glamour. Many simply create it for themselves. Because glamour offers the promise of life without mediocrity; it transports us away from everyday experience and makes our dreams seem accessible. Stereotypically glamour is treated as a kind of illusion typical of romance. Glamour and charisma often go together, but are not equivalent. The aim of the article is to revise the stereotypes connected with the lexeme glamour and charisma, celebrity and illusion of reality typical for romance.
11
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Radość i udręczenie proroka – ekspresja przekazu Piotra Natanka na temat odrodzenia Kościoła. Studium z socjologii emocji

63%
Tułowiecki D.
Studia Socialia Cracoviensia
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2016
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vol. 8
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issue 1
EN
Wonderful phenomena are features of religiosity. They include private revelations and charismatic figures of the prophets­‑interpreters of the revelations. In Poland, priest Piotr Natanek considers himself to be such a prophet and interpreter of God’s messages. He owns a religious centre near Makow Podhalanski and publishes his messages on the Internet TV. An analysis of one of the series of his sermons concerning the situation of the Church through the prism of the sociology of emotions, allows to extract and categorize emotions conveyed by the prophet from Grzechynia. In the analysed series of sermons “Kościół płonie” („The Church on fire”), Piotr Natanek determines his emotions relating to the fact of being chosen by God and those relating to the situation in the world and in the Church, as well as the emotions of God about the Church, the emotions of priests regarding the God, his emotions regarding the deviations in the Church, the emotions of those renewing the Church and the climate of persecution of those whom God has chosen for special tasks of a revival/renewal. These emotions were grouped according to Jonathan H. Turner’s categories. Based on this typology, the author attempted to assess the emotional impact of Piotr Natanek on his audience.
12
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Fenomen Julii Tymoshenko w polityce Ukrainy

63%
Hurska-Kowalczyk L.
Forum Politologiczne
|
2013
|
vol. 15 - Przywództwo polityczne w Polsce i na świecie
389-421
EN
Yulia Tymoshenko's leadership style and leadership are analy¬zed and described in this article. The author stated that political opposition was a natural element for Tymoshenko. Her time as Prime Minister was rather controversial, hence the assessements of her successes and failures propensities to vary. A description of Tymoshenko as a political party leader that included the way she chose people to work with was also given.
13

Dzieło „intronizacji Chrystusa Króla” w Polsce jako przykład komplementarności charyzmatów w Kościele

63%
Chmielewski M.
Roczniki Teologiczne
|
2018
|
vol. 65
|
issue 5: Teologia duchowości
93-105
EN
The papers of Rozalia Celak († 1944), the mystic from Cracow, has inspired the wide crowds of laypeople to propagation of the idea of the “Christ's enthronement” as the “King of Poland” in purpose of the moral and spiritual revival of the nation. Thanks of mature and fruitful co-operation between Polish bishops' and faithful laypeople into the Board of enthronement movements, it achieved the solemn proclamation the Jubilee Act of the Acceptance of Jesus Christ as the King in the sanctuary of Divine Mercy in Cracow 19 November 2016 at the closing of the celebration of 1050 anniversary of Poland's Baptism and the Year of Mercy. This is the good example of complementariness of charisms in the Church, which effects the long process of spiritual revival in the Polish nation.
PL
Pisma krakowskiej mistyczki Rozalii Celakówny († 1944) zainspirowały szerokie rzesze świeckich do szerzenia idei „intronizacji Chrystusa” jako „Króla Polski” w celu moralno-duchowego odrodzenia narodu. Dzięki dojrzałej i owocnej współpracy polskich biskupów z wiernymi świeckimi w ramach Zespołu do spraw Ruchów Intronizacyjnych, doszło do uroczystej proklamacji Jubileuszowego Aktu Przyjęcia Jezusa Chrystusa za Króla i Pana w sanktuarium Bożego Miłosierdzia w Krakowie dnia 19 XI 2016 r. na zakończenie Jubileuszu 1050-lecia Chrztu Polski i zamknięcia Jubileuszowego Roku Miłosierdzia. Jest to dobry przykład komplementarności charyzmatów, jakimi obdarowana jest w Kościele zarówno hierarchia, jak i wierni świeccy.
14

Modlitwa inspirowana i ożywiana darami Ducha Świętego

63%
Popławski J. M.
Roczniki Teologiczne
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2018
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vol. 65
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issue 5: Teologia duchowości
51-61
EN
It was already in his Apostolic Letter that Pope John Paul II appealed to the faithful to discover the presence of the Holy Spirit both in the holy sacraments and through the various charismata, tasks and services to the faithful for the sake of the Church. This appeal was reminded about in the Letter of the Congregation for The Doctrine of the Faith Iuvenescit Ecclesia approved by Pope Francis. This article raises the issue of Christian prayer inspired by the Holy Spirit, its integrating role due to the power of the Holy Spirit and the relation between the prayer and the gifts of the Holy Spirit. It should be noted that there is a growth in the awareness and recognition of multiple actions of the Holy Spirit in the Church and the charismatic gifts through which people of God can fulfil their mission. The Holy Spirit is the source of every gift that comes from God in the order of creation.
PL
Już papież Jan Paweł II w Liście apostolskim Tertio millennio adveniente wzywał wiernych do odkrywania obecności Ducha Świętego zarówno w sakramentach świętych, jak i za pośrednictwem licznych charyzmatów, zadań i posług udzielonych wiernym dla dobra Kościoła. Zadanie takie przypomniał List Kongregacji Nauki Wiary, zaaprobowany przez papieża Franciszka Iuvenescit Ecclesia. Artykuł porusza zagadnienie modlitwy chrześcijańskiej wzbudzonej przez Ducha Świętego, jej rolę integrującą dzięki mocy Ducha Świętego, a także relację między modlitwą a darami Ducha Świętego. Należy zauważyć wzrost świadomości wielorakiego działania Ducha Świętego w Kościele i darów charyzmatycznych, dzięki którym Lud Boży może wypełniać swoje posłannictwo. Duch Święty jest bowiem źródłem wszelkiego obdarowania, które pochodzi od Boga w porządku stworzenia.
15

Charyzmatyczno-kenotyczny wymiar przynależności do Kościoła

63%
Moskałyk J.
Roczniki Teologii Ekumenicznej (Annals of Ecumenical Theology)
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2009
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vol. 1(56)
33-47
EN
The entire New Covenant, penetrated by the Spirit, introduces man to the events from the life of Christ. These events are best presented and continued in the Church. He who accepts the gift of membership in the Body of Christ simultaneously accepts membership in the charisma of the Holy Spirit. Thus, one is no longer merely an individual – one finds the strength to exist and act together with others for common good. The true communion in community with others makes one better understand the charisma of one’s belonging to the Church. The entire charismatic reality of the Church empowers her members to bravely follow the apostles. An open relation to the Church makes one see her as imperfect, limited with human fault, i.e. marked with kenotic reality. The perspective of charismatic and kenotic realization of the Church even more strongly reveals the Church’s redemptory mission in the world. Simultaneously it becomes a stimulus for all believers for a truly Christian identification.
16
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„Fenomen świętego” wśród antropologicznych uwarunkowań wiary religijnej

63%
Parzych-Blakiewicz K.
Paedagogia Christiana
|
2015
|
vol. 1/35
201-214
PL
Autor omawia „fenomen świętego” jako element należący do przestrzeni wiary religijnej. Według biblijnego przekazu, Bóg szuka człowieka i prowadzi do spotkania ze sobą. Ze strony człowieka warunkiem tego spotkania jest wiara. Wiara jest cnotą i charyzmatem. Cnota służy zbawieniu człowieka, a także prowadzi do osobistego spotkania z Bogiem. Charyzmat uzdalnia do pracy na rzecz wspólnoty eklezjalnej. Wiara rozwija się w środowisku „ludzkim”, na które składa się wspólnota, działania edukacyjne oraz osobiste życie religijne. Święci należą do ludzkiego środowiska wiary, jako bohaterowie cnót chrześcijańskich, nauczyciele wiary i cudotwórcy. Beatyfikacja i kanonizacja wskazuje na charyzmat wiary zmarłego chrześcijanina. „Fenomen świętego” wyraża chrześcijański etos oraz nadrzędność życia wiecznego wobec doczesnego. Oznacza też istnienie relacji między żywymi i zmarłymi.
EN
The author discusses “the saint phenomenon” as an element in the extension of the religious faith. According to the biblical message, God seeks human beings, which leads to a meeting. From the perspective of human, the religious faith is a condition for this meeting. We talk about the religious faith as the virtue or charisma. The virtue ministers to the salvation, and also leads to the personal meeting with God. The charisma qualifies a person to working for the ecclesial community. The religious faith develops in a “human” milieu consisting of the community, educational activities, and personal religious life. The saints belong to the human milieu of faith, as heroes of Christian virtues and teachers of faith, and also miracle workers. The beatification or canonization points to the charisma of faith of the deceased Christian believer. “The saint phenomenon” expresses the Christian ethos and the precedence of the eternity to the temporal life. It also means the existence of relationships between the living human and the late.
17
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THE CONCEPT OF POPULISM: A POLITICAL ASPECT OF DEMOCRATIC SYSTEMS

63%
Kiyanka I.
The Copernicus Journal of Political Studies
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2020
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issue 2
EN
The article focuses on populism, a phenomenon topical in the socio-political life of many countries. While it has a significant influence on the politics of countries with relatively little experience of functioning democratic institutions, populism is quite clearly visible also in the modern political space of old democracies. There is a distinct link between exacerbation of socio-economic problems and increasing attractiveness of populism. An important factor contributing to the emergence and growth of populist influences is the inability of political establishments, including fully democratic ones, to respond effectively to changes and new challenges.
18

Objawienia prywatne – charyzmat i factum Ecclesiae

63%
Królikowski J.
Studia Koszalińsko-Kołobrzeskie
|
2019
|
issue 26
93-103
PL
Objawienia prywatne stanowią w czasach nowożytnych jeden z fenomenów religijno-eklezjalnych, w stosunku do których nie może pozostać obojętne ani życie Kościoła, ani teologia. Wychodząc z tego założenia, podejmujemy w niniejszym opracowaniu próbę interpretacji objawień prywatnych, sytuując je między dwoma biegunami, którymi są: charyzmat i fakt Kościoła. Takie umiejscowienie zagadnienia sugeruje także tradycja kościelna, która od dawna stara się usytuować objawienia prywatne w jak najbardziej właściwej dla nich perspektywie. Wydaje się, że takie usytuowanie problematyki jest rzeczywiście odpowiednie z teologicznego punktu widzenia. Dowartościowuje ono zarówno szczególne dary Ducha Świętego udzielane wiernym, jak i instancję kościelną, zwłaszcza hierarchię, która pojawiające się charyzmaty uważnie bada i roztropnie włącza w życie Kościoła. Charyzmat objawień prywatnych zostaje w ten sposób doceniony zarówno w swoim wymiarze osobowym, jak i w wymiarze eklezjalnym.
EN
In modern times private revelations are one of the religious and ecclesiastical phenomena in reference to which neither life of the Church nor theology should remain indifferent. Taking this into consideration, we make an attempt to interpret private revelations placing them between two poles: charisma and the fact of the Church. Such positioning of the problem is also dictated by the tradition of the Church which has been trying to place the private revelations in the most suitable perspective for a long time. It seems that such positioning is truly appropriate from the theological point of view. It appreciates not only special gifts of the Holy Spirit given to the faithful but also to the Church authority, especially the hierarchy which investigates scrupulously all appearing charismas and incorporates them judiciously into the life of the Church. Therefore, the charisma of the private revelations is appreciated in both ways, its personal and ecclesiastical dimensions.
19

Charyzmatyczny wymiar powołania teologa

63%
Walczak M.
Roczniki Teologiczne
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna
299-310
EN
It is doubtless that theology first of all puts questions about God and man. However, for ages theologians have been also asking questions about the meaning of their own work. One may speak about a peculiar meta-theology that tries to show the role and significance of theology in the life of the Church. The most frequently given answers to the questions about the meaning and character of theology oscillate around the concept of rationality. In such a view theology is a normal human process of making revealed truths understandable for people of a given epoch. However, it seems that such a vision of theology is tantamount to extremely simplifying it and to making it superficial. The question about the significance of theology may only be answered in the light of faith. This light allows seeing theology as a God's gift, a charisma that helps the Church read the signs of the times and prophetically interpret the Biblical Revelation for a given epoch and culture. A theologian participates in a special charisma, so he should be perceived first of all as one who performs a special service of the word in the Church, and only then as a scholar. Such a charismatic position of theology allows reminding with full strength that the first and fundamental theologian is the Holy Spirit.
PL
Teologia bez wątpienia stawia przede wszystkim pytania o Boga i człowieka. Jednak od wieków teologowie pytali także o znaczenie swojej własnej pracy. Można mówić o swoistej meta-teologii, która próbuje pokazać rolę i znaczenie teologii w życiu Kościoła. Najczęstsze odpowiedzi na pytania o sens i charakter teologii oscylują wokół pojęcia racjonalności. W takim spojrzeniu teologia jest zwykłym ludzkim procesem czynienia prawd objawionych zrozumiałymi dla ludzi danej epoki. Wydaje się jednak, że taka wizja teologii jest skrajnym uproszczeniem i spłyceniem sprawy. Na pytanie o znaczenie teologii można dobrze odpowiedzieć tylko w świetle wiary. To światło pozwala ujrzeć w teologii Boży dar, charyzmat, który pomaga Kościołowi odczytywać znaki czasu i proroczo interpretować Objawienie biblijne dla danej epoki i kultury. Teolog ma udział w specjalnym charyzmacie, a więc należałoby go postrzegać najpierw jako pełniącego specjalną posługę słowa w Kościele, a dopiero po wtóre jako naukowca. Takie charyzmatyczne ustawienie teologii pozwala przypomnieć sobie z całą mocą, że pierwszym i podstawowym teologiem jest Duch Święty.
20
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Charyzma i terapia. Uwagi o znaczeniu myśli Philipa Rieffa dla teorii legitymizacji

63%
Nowak L.
Horyzonty Polityki
|
2022
|
vol. 13
|
issue 44
145-161
EN
RESEARCH OBJECTIVE: The aim of this article is to analyze Philip Rieff’s political thought, especially his theory of therapeutic culture and charisma, in the context of the broadly understood problem of legitimation. In particular, I am interested in the following issues: 1) Rieff’s theory of therapeutic culture; 2) The place of authority in therapeutic culture; 3) A dispute with Max Weber about understanding charisma. THE RESEARCH PROBLEM AND METHODS: This article deals with the problem of the legitimacy of authority in a culture that is programmatically reluctant to it. To this end, I turn to Philip Rieff’s theory of culture to answer two main questions. The first, more general: Why is authority so strongly opposed in contemporary culture? The second, more specific: What is the place of charisma in this context? This article is a study of political thought in hermeneutical tradition. THE PROCESS OF ARGUMENTATION: The starting point of my argument is to outline Philip Rieff’s concept of therapeutic culture. I argue that the emergence of this type of culture creates difficulties for the functioning of authority. I use the concept of charisma as a category that can be treated, to some extent, as an antidote to the crisis of authority. However, I do not agree with Weber’s theory of charisma, which is dominant in social sciences. Referring to Philip Rieff, I am trying to reformulate this concept. RESEARCH RESULTS: I argue that the therapeutic culture poses a great challenge to the legitimization of authority. Charisma may be a source of inspiration, but only if we reformulate its understanding. Charisma should first of all be understood as the ability to recreate a system of norms without which no political order can exist. CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: We should look at the phenomenon of charisma in a more favorable ...
PL
CEL NAUKOWY: Celem artykułu jest analiza myśli politycznej Philipa Rieffa, a zwłaszcza jego teorii kultury terapeutycznej i charyzmy, w kontekście szeroko rozumianej problematyki legitymizacji. W szczególności interesują mnie następujące kwestie: 1) Teoria kultury terapeutycznej Rieffa; 2) Miejsce autorytetu w kulturze terapeutycznej; 3) Spór z Maxem Weberem dotyczący rozumienia charyzmy. PROBLEM I METODY BADAWCZE: W artykule zajmuję się problemem prawomocności autorytetu w kulturze, która programowo jest jemu niechętna. Sięgam w tym celu do teorii kultury Rieffa, aby znaleźć odpowiedź na dwa główne pytania. Pierwsze, bardziej ogólne: Dlaczego we współczesnej kulturze autorytet napotyka na tak silny sprzeciw? Drugie, bardziej szczegółowe: Jakie miejsce w tym kontekście zajmuje charyzma? Artykuł jest studium z zakresu myśli politycznej, osadzonym w tradycji hermeneutycznej. PROCES WYWODU: Punktem wyjścia wywodu jest zarysowanie koncepcji kultury terapeutycznej Rieffa. Dowodzę, że wyłonienie się tego typu kultury stwarza trudności dla funkcjonowania autorytetu. Pojęciem charyzmy posługuję się jako kategorią, która może być potraktowana jako, w pewnej mierze, antidotum na kryzys autorytetu. Nie zgadzam się jednak z dominującą w naukach społecznych teorią charyzmy Webera. Odwołując się do Rieffa, staram się przeformułować tę koncepcję. WYNIKI ANALIZY NAUKOWEJ: Twierdzę, że kultura terapeutyczna jest wielkim wyzwaniem dla uprawomocnienia autorytetu. Charyzma może być inspiracją, ale pod warunkiem, że przeformułujemy jej sposób rozumienia. Charyzmę powinniśmy przede wszystkim pojmować jako zdolność do odtwarzania systemu norm, bez którego nie może istnieć żaden ład polityczny. WNIOSKI, INNOWACJE, REKOMENDACJE: Na zjawisko charyzmy powinniśmy spojrzeć w bardziej przychylny sposób. Charyzma, właściwie rozumiana, jest nam potrzebna, zwłaszcza w małych społecznościach.
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