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Ciceronian Ideas in Andrius Volanas's Social and Political Theory

100%
Ivanovas B.
Baltic Journal of Law & Politics
|
2010
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vol. 3
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issue 1
15-29
EN
Andrius Volanas was a sixteenth-century Lithuanian Calvinist leader. He was known not only for his political activities, but also gained notoriety as the author of De libertate politica sive civili (1572), in which he studies the main social and political problems of Lithuania. In this book we can find political and social ideas that were modern not only for Lithuania of that time, but also for Europe, where different protestant theologians were trying to define the new social and political frames of social and political life, and in so doing were trying to find the keys to political modernization. They sought inspiration not only among their contemporaries, but also in ancient Hellenistic philosophy. The Roman philosopher Cicero was one of their most popular sources of inspiration. Andrius Volanas and others had used Cicero's ideas to look for new vectors in political and social life.
2
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Totalitarianisms as systems of lawlessness (Miłosz’s remarks)

100%
Kaźmierczyk Z.
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2017
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vol. 45
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issue 7
113-138
EN
The article accounts for the gnostic individualism in Miłosz’s records. It shows that its essence is not freedom, but self-will. It argues that its premises are existential. Among them we can find the fundamental data of existence: the passage of time, death, growing old of the body, the decomposition of matter, experiencing biological drives as violence and the laws of nature and history as necessity. If existence is experienced that way it bears self-will. The author argues that Miłosz fell into a crisis of gnostic self-will as he realized it leads to the inner split between the evil world and the ideal super-world. He was also aware that this duality implies the aversion to the earthly life and nihilism. The author shows that the experience of self-will served as a tool in the Nobel laureate’s writings to study totalitarianisms. From this perspective Nazism seems to be the self-will inspired by Darwinism, while Communism – the quintessence of Enlightenment idealism. As a result of the deviation of freedom the Nazi Germany and the Bolshevik Russia became the mine of genocide.
3
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Jaka wola, taka dola

84%
Pajdzińska A.
Etnolingwistyka. Problemy Języka i Kultury
|
2013
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vol. 25
EN
The article is an attempt to reconstruct the linguistic view of the Polish concept of wola (will). The analysis is concerned with: the lexicographic treatment of the word wola, its word-formation family, its semantic relations with other words, the syntactic constructions in which it occurs, fixed collocations, and etymology. Linguistic data show that in Polish culture “wola” is attributed not only to people (both individuals and communities) but also to God. Older dictionaries show that “wola” was regarded as a spiritual force (of the soul), whereas now it is treated as a property of the human psyche. Foregrounded are its egoistic rather than its altruistic aspects: the desire to realize one’s goals and satisfy one’s needs. It has always been treated as a stimulus in decision-making: thanks to one’s will, people set goals to themselves and try to achieve them; therefore, “wola” is something precious and desired. The linguistic view of wola fully agrees with philosophical debates: What is will? Is human will free? Where is the boundary between will and the various exigencies of human life?
PL
Artykuł stanowi próbę rekonstrukcji obrazu woli utrwalonego w polszczyźnie. Analizie zostały poddane: definicje leksykograficzne wyrazu wola, rodzina słowotwórcza, którą on tworzy, relacje semantyczne, w jakie wchodzi, konstytuowane przezeń konstrukcje syntaktyczne, utrwalone połączenia, których jest komponentem, wreszcie etymologia słowa. Dane językowe potwierdzają to, że w naszym kręgu kulturowym wola jest przypisywana nie tylko ludziom (zarówno jednostce, jak i zbiorowości), lecz także Bogu. Starsze słowniki języka polskiego wskazują, iż dawniej była uznawana za siłę / potęgę ducha / duszy, współcześnie ujmuje się ją jako właściwość ludzkiej psychiki; uwydatniony zostaje jej bardziej egoistyczny niż altruistyczny charakter – nastawienie na realizację własnych celów i zaspokojenie swoich potrzeb. Niezmiennie jest wiązana ze sferą aktywności i dokonywaniem wyborów, przypisuje się jej funkcję stymulującą: to dzięki woli człowiek wyznacza sobie cele i dąży do ich realizacji, z tego też powodu jest czymś cennym, pożądanym. Utrwalone w naszym języku przeświadczenia dotyczące woli w pełni korespondują z tematami dyskusji filozoficznonaukowych: czym jest wola?, czy ludzka wola jest wolna?, gdzie przebiega granica między wolą a różnorodnymi koniecznościami, jakim podlega człowiek?
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