Specialists on issues of sexual abuse in religious institutions unanimously stress that this kind of experience significantly affects the victims’ spirituality. Particularly devastating and distorting for their spirituality is sexual abuse committed by clergy. In order to explore this issue for the first time in Poland, the authors conducted a qualitative study in the form of semi-structured interviews with five women who had experienced sexual abuse by Catholic clergy and/or religious in adolescence and young adulthood. The interviews were (...) analyzed using the interpretative phenomenological analysis and narrative methodology. The results showed that four respondents experienced or had experienced religious struggles in three areas: interpersonal, intrapsychic, and relationship with God. These struggles are complex and intense enough to be referred to as “spiritual trauma”, “religious trauma”, or “spiritual violence”. The results of the study may be of importance for people helping or having any other kind of contact with victims of clergy sexual abuse. (shrink)

Contemporary argument studies in Poland began with the research of the Lvov-Warsaw School and its successors in Artificial Intelligence and legal theory, as well as with the studies of Polish rhetoricians . The last decade has witnessed a major transformation in the Polish landscape, beginning with several landmark publications which have attracted an ever-growing number of young researchers and students. As a result, the research movement of the Polish School of Argumentation has begun to emerge .In 2008, the (...) nationwide initiative ArgDiaP was established in order to provide infrastructure facilitating the networking process and to foster res .. (shrink)

The article aims to analyse the motivation and perception of security among the members of pro-defence organisations in Poland. The multidimensionality of threats and challenges in the area of national and international security necessitates the use of all forces and means. This also applies to using the potential, interest, and involvement of specific people within the state security system. In the case of Poland, a large role is played by numerous pro-defence organisations with many members, including young (...) people. In the last few years, a large number of events with a direct impact on the sense of national and international security have occurred. This article attempts to perform a comparative analysis by considering the perspectives in 2018 and in 2022, which are based on an original survey of a selected group of respondents. (shrink)

Polish intellectual historian Leszek Kołakowski proposed in the 1960s an innovative, now virtually forgotten, reimagining of a crucial concept in the history of Roman Catholicism: the idea of "Counter-Reformation." Kołakowski's lifelong affinity for early modern Europe's Catholic dissidents led him into dialogue in the era of Vatican II with Tadeusz Mazowiecki, the leader of a movement of young Polish reformers who styled themselves "Catholic socialists." Seeing them as the bedrock of a new Catholic Counter-Reformation, Kołakowski sketched the role he (...) hoped Poland might play in reinventing not only Catholicism, but religious life in the modern world. (shrink)

ABSTRACTThe author traces the impact of Abramowski's ideas on the recent history of Poland. His concepts were not only popular in the Polish Socialist Party and the syndicalist movement in the interwar period, but they also exerted a profound influence on the cooperative movement and democratic left-wing opposition in the 1970s and 1980s. The leaders of the Workers’ Defence Committee were much influenced by Abramowski's ideas and, according to some researchers, the Solidarity movement from 1980 to 1981 in (...) class='Hi'>Poland was the culmination of his concepts. Today's anti-systemic movements in Poland are also inspired by Abramowski. The author also draws attention to certain similarities between Abramowski's ideas, Kropotkin's idea, Gramsci's concept of civil society and the thought of the young Marx. The author also outlines Abramowski's social ideas in the context of ideas promoted by the main theoreticians of the Polish left in the late nineteenth and early twentieth centuries. (shrink)

From the viewpoint of its Stalinist-era creators, the IKKN/INS could at best be described as a mixed success. Despite heroic efforts, it failed to train the cadres that might have permeated Polish scholarship with Marxism-Leninism. If it was the major channel for transmitting Soviet experience to Polish academia, then Poland's universities would not learn to be Soviet—the Polish historian Jerzy Halbersztadt has made the point that the institute was the only direct conduit of Soviet experience into Polish academic life. (...) It even had a major role in educating some of Poland's most famous critical thinkers, although they, unlike their master Adam Schaff, seem less fond of reminiscing about the institute. Leszek Koŀakowski writes that he does not regard his role in the ideological struggles of the early 1950s as a “source of pride”.90The legacy of the IKKN/INS has also been a mixed one. It was not only a “foundry of revisionists”. For every future critical thinker of world repute, it graduated several cadres who served the PZPR loyally over decades. Adam Schaff recognises this dual legacy. Looking back on a long and active life, he has called the institute a “pearl in my crown”.91 Its members filled top party and government posts throughout the history of People's Poland. Andrzej Werblan served as Central Committee secretary and a member of the Politburo, Sylwester Zawadzki became minister of justice, Stanisŀaw Wroński was minister of culture, Mieczysŀaw Jagielski was the Politburo member who negotiated the Gdańsk accords, Stanisŀaw Kania succeeded Edward Gierek, and Mieczysŀaw Rakowski acted as General Jaruzelski's Party First Secretary.92Undoubtedly much of the institute's strange course is to be attributed to the designs of Adam Schaff. Despite his Moscow training, Schaff retained an attachment to the Polish academic milieu which had formed him. He may have believed in Stalinist doctrine, but he also believed that this doctrine would show its superiority in competition with other views—even if the competition was far from a fair one. Of course, Schaff tried to retain ultimate control, and to play, as he now calls himself, the “grey eminence”. Nevertheless, his was a very unstalinist way of propagating Stalinism, and he must be given credit for helping to keep a spirit of intellectual inquiry alive in Poland during the dark years of the early 1950s.Yet Schaff tends to exaggerate his personal role in educating philosophers, dissidents and critical thinkers. This tendency is itself a legacy of the Stalinist period and its concentration of power. Stalinists view the present as their personal creation and therefore reject all criticisms of the past. At the final meeting of the Crooked Circle Club in 1962, Schaff encountered unwonted criticism from, among others, Andrzej Walicki. Schaff shot back at him: “You are ours, you are our creation, a creation of socialism ... we educated you, and we didn't do such a bad job.” But far from being a “creation” of Schaff's, the non-party member Walicki had been denied admission to graduate studies in philosophy. He felt relieved when those in attendance, who knew him better than Schaff did, burst out laughing.93The point is that the Polish intellectual world maintained its integrity outside the IKKN/INS, and in the end it was the institute which merged into the Polish intelligentsia, rather than the opposite. After 1957 the non-Marxist sociologists and philosophers made their way back to academia, and were joined by many former INS staff members. The basic unity of Polish social science training, and of the Polish intelligentsia, was restored.94Of course in a larger sense the fate of the IKKN/INS had little to do with the designs of its master. Schaff admits as much, proclaiming that “I did this because I did not know what I was doing!” If he had been asked to start such a project five years later, the answer would have been: “No!”95 The fatal flaw of the Institute for Training Scientific Cadres was cadres: Poland did not have them. By 1956, Schaff and the party leadership, and perhaps Soviet advisers as well, had learned that one could not create an elite party scientific institution almost out of nothing. It would either be party or scientific, because apparatchiki could not become scientists, scientists would not become apparatchiki, and students could not produce teachers. In the Stalinist period, Polish intellectual life had stood in the shadow of the party; yet during the Thaw the relationship was reversed—increasingly the tiny party training institute was engulfed by the shadow of the resurgent Polish universities. Talented young people, even those in the party, made their way into the traditional higher educational establishment.The IKKN/INS did not, therefore, fail because of its own failings, nor succeed because of its own successes. It was a failed part of a failed whole. To succeed, “mild” revolution would have required decades, and Poland's Stalinists had only a few years. To make matters worse—or better, depending on viewpoint—they did not use these years in a conventional Stalinist manner. Under Schaff's guidance and at somewhat erratic Soviet bidding, the institute became an awkward series of half-measures, reminiscent of much of Polish Stalinism. When Poland's communists fell back and regrouped in 1956, the IKKN/INS occupied a lonely position they preferred to abandon. (shrink)

This paper is an account of the conference titled Kanade, di goldene medine? Perspectives on Canadian-Jewish Literature and Culture / Perspectives sur la littérature et la culture juives canadiennes, which took place in Łódź in April, 2014 as a result of collaboration between the University of Łódź and Concordia University. As a venue for discussing Canadian Jewish identity and its links with Poland, the conference supported a dialogue between Canadians, Polish Canadianists, and European scholars from further afield. Established and (...) young scholars attended from Germany, the United Kingdom, France, Belgium, the Czech Republic, and Canada, in addition to many Polish participants. The presence of scholars such as Goldie Morgentaler or Sherry Simon as well as curator Barbara Kirshenblatt-Gimblett contributed to an examination of both past and present Canadian and Polish Jewish life and led to an examination of Polish and Canadian literature and history from a highly personal perspective. Conference-goers took advantage of the opportunity to get to know Łódź, via walking tours and a visit to the Łódź Jewish community’s Lauder-funded centre on Narutowicza. The paper aims, as well, to investigate how the history of Jewish Łódź is conveyed in the novels of Joseph Roth and Chava Rosenfarb. (shrink)

This essay explores social forces which contributed to regaining independence by the Polish people and sovereignty by the Polish state after 45 years of Soviet domination There were four major factors or forces of historical change: workers' resistance (big-industry working class); intellectual opposition (dissidents); grass-roots movement (families, households and their microeconmuc activity); and the Catholic Church (in the late phase of the Polish People's Republic). The preliminary thesis is that Poland succeeded in transcending communism and Soviet domination as quickly (...) as it did thanks to its civil society traditions. In particular, universities and their intellectual influence on the young generations of Poles helped nurture the political opposition Equally, the grass-roots movement of Polish family households undermined the unrealistic, strange system of national (planned) economy, which otherwise could have lasted much longer in Poland, as it did in all of Eastem Europe. The conclusion follows that the historically formed cultural capital of the Polish people was the decisive factor in the nation's liberation from totalitarian rule. (shrink)

In an e-mail of June 2002, some women on Gender Link noticed that in Polish there is an expression, ‘husband of trust’, used to describe a person in the workplace appointed to represent workers’ interests. This role is more often than not given to women, and yet they are called ‘husbands of trust’. ‘Isn't that strange,’ they said. ‘Isn't it time to change this?’. It is. The change in gender role identities has started with questioning the language. It has started (...) with asking who has produced and is reproducing the language, and for whom. The journey has not stopped there. From looking at language it has continued through social stereotypes, work, labour, money and the division of power, and reached the law and legal system itself. In Poland, the path has been rather circuitous and uneasy for we are, more than many other countries, bound by Catholic tradition mingled with apparent freedom. We had the ethos of Solidarity, and Lech Wałęsa. Wałęsa had a badge of the Virgin Mary, Mother of Jesus on his jacket, which somehow helped label all Polish women, even those still very young, a ‘Mother Pole’. To resist that identity one needed to look beneath the image and be brave enough to call oneself just a woman. This article will try to analyse that process. (shrink)

This study examined the effect of history of harsh parenting on readiness for aggression in young adults testing the mediating effect of emotional reaction to frustration and provocation that is assumed to arise in the context of a history of physical punishment and psychological aggression. Data were collected from 402 participants including 187 Poles and 215 Americans. Participants reported retrospectively on corporal punishment and psychological aggression experienced during childhood. Based on self-report instruments, sensitivity to provocation and frustration and three (...) patterns of readiness for aggression in adulthood were assessed. Contrary to the US sample, sensitivity to provocation and frustration were mediators in the Polish sample alone. The important role of contextual factors that define harsh parenting circumstances, such as cultural context and sex of the parent, are discussed. (shrink)

Background - Early adulthood is the developmental stage during which, for the first time, an individual can independently choose their own lifestyle. For the future health of a young adult, it is important that they incorporate healthy behaviors from different health dimensions into their lifestyle. Analyzing the foregoing issue gives rise to a fundamental question: did intensive social changes experienced after Poland’s accession to the European Union lead to changes in different aspects of a healthy lifestyle? Method - (...) The presented study involved 504 people. The research data was collected in two separate measurements in 2003 and 2013. Subjects were asked to complete sets of questionnaires which measured: health behaviors, health beliefs, social influence, intention. Results - Statistical comparison of means tests and regression equations were conducted. Results demonstrate that young adults were similarly engaged in pro-health activities in both 2003 and 2013. A detailed analysis of health lifestyle factors shows that young adults from the 2013 group care more about their diet, physical activity, and more frequently undergo preventive medical health examinations. Moreover, significant changes in healthy lifestyle factors were reported. The most important observation concerned the changes in health beliefs. Beliefs derived from a holistic-functional model of health played a major role in the 2003 group, whereas in the 2013 group beliefs close to the biomedical model of health were more important. Conclusions - Analyses demonstrate changes in detailed healthy lifestyle factors. At the same time, no significant differences in global measures of concern for one’s health were observed. Importantly, results show modifications in healthy lifestyle factors. It is suggested that the observed differences stem from the social change of the last decade. (shrink)

Essay delivered at 4th Embassy of Poland Annual Lecture, University of Ottawa, on November 6, 2002. It renders main studies on Janusz Korczak published in special issues of Dialogue and Universalism (nos. 9-10/1997, 9-10/2001), putting emphasis on the philosophical dimensions of Korczak’s vision of society.

The article is an attempt of analysis and interpretation of the “Young Poland“ comedy written by Włodzimierz Perzyński in psychopathological or psychoanalytical perspective. The author draws reader’s attention to artistic achievements of Włodzimierz Perzyński who was a Polish novelist, comedy writer, columnist and poet, satirist and ironist and he died eighty years ago. The article is informally built out of two parts: Michel Foucault’s cultural criticism is a context of the first part, in the second one the author (...) uses general psychoanalytical theories of Sigmund Freud and Karen Horney. A neurotic personality, neurotic disturbances in the relations between people and activities of individuals in the different social situations are an object of analysis and interpretation. The author discussing one of the most famous Perzyński’s comedies tries to show that the Polish writer’s plays are interesting and opening a lot of perspectives of interpretation. (shrink)

BackgroundThe COVID-19 pandemic has led governments worldwide to implement unprecedented response strategies. While crucial to limiting the spread of the virus, “social distancing” may lead to severe psychological consequences, especially in lonely individuals.MethodsWe used cross-sectional and longitudinal designs to investigate the links between loneliness, anxiety, and depression symptoms and COVID-19 risk perception and affective response in young adults who implemented social distancing during the first 2 weeks of the state of epidemic threat in Poland.ResultsLoneliness was correlated with ADS (...) and with affective response to COVID-19’s threat to health. However, increased worry about the social isolation and heightened risk perception for financial problems was observed in lonelier individuals. The cross-lagged influence of the initial affective response to COVID-19 on subsequent levels of loneliness was also found.ConclusionThe reciprocal connections between loneliness and COVID-19 response may be of crucial importance for ADS during the COVID-19 crisis. (shrink)

The tradition of realist phenomenology was founded in around 1902 by a group of students in Munich interested in the newly published Logical Investigations of Edmund Husserl. Initial members of the group included Johannes Daubert, Alexander Pfänder, Adolf Reinach and Max Scheler. With Reinach’s move to Göttingen the group acquired two new prominent members – Edith Stein and Roman Ingarden. The group’s method turned on Husserl’s idea that we are in possession a priori (which is to say: non-inductive) knowledge of (...) entities (for example, colors, tones, values, shapes) of a range of different sorts. Pfänder applied this method in his descriptive psychology of willing and motivation, Reinach (anticipating the later speech act theory) to what he called ‘social acts’, Stein to the ontology of communities, and Ingarden to works of art and aesthetic phenomena. The movement latter, through Ingarden, lived on in Poland, where it influenced the young Karol Wojtyła. (shrink)

The main goal of this paper is to present the philosophical explanation of the marital relationship according to the Polish philosopher Karol Wojtyła. In our research, our attention was focused mainly on his book Love and Responsibility; the early philosophical work of a young, 37 year old Professor of Philosophy at the Catholic University in Lublin, Poland. In his writings, Karol Wojtyła—the future Pope John Paul II—presents marriage as a monogamous, indissoluble relationship between a man and a woman, (...) which grows out of mutual love for the purpose of procreation. Such a relationship is ruled by the „personalistic norm" which says that a person can never, under any circumstances, be a mere object of enjoyment for another person, but can only be the object of love. Love is a self-giving for the good of one's counterpart, so Marriage as a personalistic unity persists as long as these persons are alive. Because love is fecund from its very essence, so it is fruitful from its nature. Thus, procreation belongs to the principle ends of marriage. Such an attitude—as K. Wojtyła proves—is opposed to the utilitarian point of view of man and Marriage. According to the utilitarian conception, a person can be used as a means for achieving the highest good, i.e., pleasure. (shrink)

This paper is a fragment of the book “Kaja od Radosława, czyli historia Hubalowego Krzyża”, which was published by Warszawskie Wydawnictwo Literackie Muza in 2006. It will be published by the American publisher The Military History Press under the title “Kaia Savior of the Hubal Cross”. Covering a century of Polish history, it is full of tragic and compelling events. Such historic events as Polish life in Siberia, Warsaw before the war, the German occupation, the Warsaw Uprising, life in Ostaszków, (...) and the rebuilding of Warsaw are included.The hero Kaia is a woman, christened Cesaria, whose father was expelled to Siberia in 1905 for conspiring against the tsar. Kaia spent her early childhood there, and the family lived near the mountain Altaj. A chapter shows how the Polish community lived there, organized their daily lives, etc. In 1922, the family returned to free Poland, the train trip back taking almost a year. This ordeal is highlighted as a series of stops sometimes lasting for weeks because of heavy snow accumulation, the men shoveling a pathway for the train to pass through, many deaths occurring from the frigid cold with the “caboose” used as a mortuary for Poles to be returned to their homeland for burial. Kaia entered the school system, was eventually educated as an architect, and then World War II started. She lived under the German occupation for the first few years, and later became a conspirator by helping the underground movement. She joined the Armia Krajowa in 1942. At considerable risk, her apartment became a meeting place for the conspirators.After Hubal’s death, one of his couriers gave Kaia the Hubal Cross Virtuti Militari. The cross was with her for the ensuing 50 years. During the Warsaw Uprising, in which she was a courier, she carried the cross around her neck. Many times, she had to travel via the Warsaw underground sewer system. Twice, she was wounded. After the Warsaw Uprising collapsed, she went to the east territory to look for her mother. She was captured by the Russian NKVD in Białystok and sent to Ostaszków. An interesting scene describes one of many interrogations: the Russian interrogator asks if she knows about the cross. Her reply causes a puzzled look on his face. The cross was never discovered (she had hidden it in a specially made shoe). Protection of the Virtuti Militari Cross, which at first had been a challenge to Kaia to survive the Uprising and Russian imprisonment, later became a symbol of courage and determination of the Polish people. In 1946, Kaia returned to Poland very ill and weighing only 38 kg (83.6 pounds). Eventually recovering her health, she worked as an architect involved in the rebuilding of Warsaw totally decimated by the Germans.In the Warsaw Uprising chapter, Kaia’s diary is included, and the book relates the scenes and events that she described. One such experience is most moving. It was a quiet moment, i.e. the shooting had subsided. On a warm beautiful August night, she was sitting, enjoying the quiet alone when, a young man sat down next to her. He was a colleague from architectural school. Together, a few months earlier, they had attended a university ball, and Kaia remembered him as always being funny and amusing. Then, she noticed he was missing one eye and part of his chin. He returned her gaze and jokingly said, “I still have one eye left”. And then, he quietly sang a popular song that they had danced the waltz to… “Not to be in love on such a beautiful night is a sin”… Kaia had to be in the same mood as he was and smiled. A few days later, half of his body was covered in ruins…he could not be helped. His death lasted several days, and he is buried in Powązki Cemetery, like many soldiers of the Uprising. (shrink)

Fourty years ago, more than 190 Latin American bishops, attended by the newly elected Pope John Paul II, were gathered for the III General Conference of the Latin American Episcopate in Mexico, in Puebla de Los Angeles, between January 27th and February 13th, 1979. For Paul VI, The purpose of celebrating the 10th anniversary of Medellin was to translate his Apostolic Exhortation Evangelii Nuntiandi to Latin America: from “evangelization in the contemporary world” to “Latin America’s evangelization in the present and (...) in the future”. The context was very disturbed for social, economic, cultural and political reality, as well as for the religious situation. Military dictatorships, torture, death and disappearance of thousands of people, resistance guerrillas, the emergence of neoliberalism, the right and neo-pentecostalism, and the election of a pope who lived under communist persecution in Poland, this was the environment that affected the Conference. In this moment of four decades celebration of this important event, the purpose of the article is to make memory of the socio-political and ecclesial context, besides recovering out two themes that are associated with the authors research: youth and education. The method is defined as content and document analysis, so it is bibliographic in nature. The conclusions show how the dynamics of the context acted in the essay of the document. And, despite of this, it was possible to move forward in some jagged aspects - youth and education - which also presented their limitations. An important “preferential option for young people” was defined as one of the pastoral priorities, and education was defined as one of the means for communion and participation. (shrink)

Drug abuse is a growing social problem in Poland and is a particularly serious problem in the Military. The conditions of military service may be a factor that stimulates drug addiction among soldiers, particularly those who are psychically and physically weak and not adapted to team work. The psychical stress that results from the abrupt breaking of existing bonds and social relationships (family, colleagues, partners) is intensified by spatial limits (military barracks), and the character of military units (personal freedom (...) limitation). Another important aspect is, natural in this situation, access to weapons and the nature of tasks performed by a modern army. Yet the army continues to recruit young people who are physically and mentally weaker and weaker. In face of this problem, the commanders, supervisors and teachers are required to possess not only psychological and pedagogical knowledge, but also ethical and moral awareness. The article is based on empirical results of the test conducted in 2007 among 100 conscription soldiers of the Lublin Garrison of the Polish Army. (shrink)

Franciszek Próchnicki belongs to the outstanding representatives of grammar school Polish studies during the last quaretr of a century after the partition of the country. He was born in 1847 at Brzeżany in Eastem-Galicia, after graduation from the Lvov University in 1873 he became a Secondary-School-teacher, at first at his home townand later at Lvov, where he acted as headmaster of the Secondary School Nr. V froml891 till to 1905 when he went. Franciszek Próchnicki was also a member of the (...) Higher-School-Teachers’Society, which held over teachers from popular and Secondary Schools, founded lending libraries for young people, determined on teaching schedules and attached the highest importance to programs for the Polish language. He was known as author of a number of instructions for Polish-language for Secondary School of the former Galicia, especially the Guide for Polish Language Studies (1885) was the base for all programs of this subject untill 1918. As a didactician of literature Próchnicki set induction based on a wellfoundcd knowlage of literary texts. It was very important opinion. He took sides against the generally adopted acroamatic methods conected with Herbart’s views of education. This progressive yeacher confirmed that learning by heart was a process leading to uncreative attitiude towards, precluding individual things. In the history of Polish language studies during the partion of poland Próchnicki renderd a great service by making capital of any oportunity which might to Galicia in order to set Polish science on the national track. All his life Próchnicki devoted to teacher’s occupation. He died at Lvov in 1911. (shrink)

Changes in the adolescents' orientations towards the future and factors threatening them against systemic transformation The purpose of the present study was to investigate adolescents' orientation towards the future and its relationship with the life conditions perceived. The developmental conditions set in the socio-economic context perceived by an adolescent are evaluated from the point of view of their significance for realization of the conception of individual's future.The study was carried out in three stages in the period of systemic transformation—between 1991 (...) and 2005. The total number of 180 adolescents, aged 16 to 18 participated in the study. The main techniques were an essay on the subject "Me and my future" and the psychological conversation on threats perceived by young people in the surrounding reality.The results contributed to the psychological knowledge on significance of the process of transformation of socio-economic system in Poland for the formation of adolescents' orientation to the future and indicated the tendencies of changes in the cultural prototype of development in the life cycle. (shrink)

The letters of S. I. Hessen and I. I. Lapshin, two Russian Neo-Kantian philosophers, were written in the early post-war years. These letters bear witness to the later period in the life and work of their authors, a period of hardship, tragic losses and hopes. Both philosophers were deeply embedded in the intellectual landscape of Russian emigration. They were also known and valued by their peers in the countries that gave them refuge, Poland and Czechoslovakia, where they not only (...) published their works, but also taught young scholars. Hessen, being considerably younger than Lapshin, continued teaching and actively publishing after the war, including outside Poland. Lapshin in Czechoslovakia was less in demand, but continued preparing his works for publication. The reflections of the two authors shed light on the idea content of their later works, which is particularly valuable in reconstructing the conception of the texts which were not completed at the time of their death and have survived only in the shape of plans and rough notes. It is also interesting that in their letters Hessen and especially Lapshin expound the Kantian element of their philosophical views as well as sharing their impressions of the development of philosophy in the middle of the twentieth century. (shrink)

The intellectual ferment that emerged in postwar France was marked by the renaissance of Hegel’s thought and the focus on Marx's early writings. In a parallel way, the death of Stalin, the uprising of 1953 in East Germany and the revolts in Hungary and Poland in 1956 provoked a thorough critique against the theory and practice of orthodox Marxism. The relationship between Marx and Marxism or the issue about the philosophical foundations of Marx’s thinking became the subject of long-standing (...) controversy and gave rise to several interpretations of Marx’s work. These debates were decisively fostered by the foreign intellectuals and refugees who arrived in France after the end of the Second World War; inter alia, a generation of young Greek intellectuals that included the prominent figures of Kostas Axelos, Cornelius Castoriadis and Kostas Papaioannou. This article focuses on Axelos’, Castoriadis’ and Papaioannou’s critique of Marx and provides an anti-critique of their intellectual endeavour. It outlines the common basis of their critical confrontation with the Marxian theorizing and argues that they interpreted Marx’s thought in a manner similar to orthodox Marxism. Despite the undoubted merits of their critique, they did not take it to all its theoretical and political conclusions. As a result, the horizons they opened lack radicalism and their dialogue with Marx was left open to being misunderstood. (shrink)

The article raises the topic of good manners and upbringing in the People’s Republic of Poland using the example of children’s and young adult press from the period. The author analysed 24 issues of Płomyczek from 1968 considering literature in education, upbringing strategies, and etiquette. Leaving aside the issues of propaganda and ideology, she enriched the analysis by considering the political history of Poland during the period of the “minor stabilisation”.

Describing the formation of the Polish community in Spain in the 1990s, the article focuses on the political changes in both countries: processes of democratization (and, in the case of Poland, the resulting economic transformation) and then the EU enlargement, which contributed to this new influx. Polish expatriates, though not very numerous in comparison with other immigrant communities in contemporary Spain, became quite visible, especially in some towns of the Region of Madrid. In general, they enjoy a good reputation (...) in the host country, but initially they used to work in the secondary labor sector, often illegally. The situation changed after Poland’s accession to the European Union and the resulting opening of the Spanish labor market for Polish citizens at the beginning of the new century. New Polish immigrants to Spain are young, qualified, innovative, and their purpose is not only to earn a living, but first and foremost to continuetheir studies and undergo professional training. Their mobility is increased owing to modern transportation facilities and communication systems. Individualists for the most part, they do not maintain intensive contacts with the earlier-established Polish community and its social networks and institutions. (shrink)

Conceptual Focus in Social Encounters: the Case of Directives The present analysis focuses on highlighting the conceptual focus on groups as a specific property of discourse in young peer groups of Polish speakers. Its alternative is the conceptual focus on individual interlocutors; the latter is implicitly assumed to be an interactive norm in a vast body of pragmatic studies dealing with the performance of speech acts in both monolingual and comparative setups. The analysis is based on empirical material comprising (...) interaction in young peer groups in Poland, Great Britain and Germany under constant experimental conditions, made possible by the international commercial project "Big Brother" belonging to the genre of reality T.V. (shrink)

This paper is an account of the conference titled Kanade, di goldene medine? Perspectives on Canadian-Jewish Literature and Culture / Perspectives sur la littérature et la culture juives canadiennes, which took place in Łódź in April, 2014 as a result of collaboration between the University of Łódź and Concordia University. As a venue for discussing Canadian Jewish identity and its links with Poland, the conference supported a dialogue between Canadians, Polish Canadianists, and European scholars from further afield. Established and (...) young scholars attended from Germany, the United Kingdom, France, Belgium, the Czech Republic, and Canada, in addition to many Polish participants. The presence of scholars such as Goldie Morgentaler or Sherry Simon as well as curator Barbara Kirshenblatt-Gimblett contributed to an examination of both past and present Canadian and Polish Jewish life and led to an examination of Polish and Canadian literature and history from a highly personal perspective. Conference-goers took advantage of the opportunity to get to know Łódź, via walking tours and a visit to the Łódź Jewish community’s Lauder-funded centre on Narutowicza. The paper aims, as well, to investigate how the history of Jewish Łódź is conveyed in the novels of Joseph Roth and Chava Rosenfarb. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Human Liberty and Human Nature in the Works of Faustus Socinus and His ReadersSarah MortimerI.Few issues were more hotly contested by early modern theologians than the extent of human liberty and its implications for both religion and society. In the Protestant world, the sixteenth century saw increasingly strident statements of mankind's bondage to sin and the importance of God's eternal decree of predestination, but the concept of human moral (...) responsibility still had its defenders. One influential proponent of human liberty was Faustus Socinus (1539–1604), the Italian scholar known most commonly today for his denial of the trinity. Yet the central theme of his theology was his insistence that Christian virtues must be carried out voluntarily; it was from this principle that his more heterodox ideas flowed. He made a sharp distinction between natural and voluntary action, and argued that the practice of Christianity must be an act of human will, not one to which men were drawn by nature. Separating Christianity from the natural order, Socinus argued that eternal life awaited those who chose to follow the law of Christ rather than the natural law. His argument challenged the Protestant commitment to the unity of natural and divine law and it opened up conceptual space for voluntary action outside the natural law. In this article, I shall sketch the Socinian position on human liberty and Christianity, and suggest how and why the Italian's ideas were developed by Protestants in the early seventeenth century. His readers included the eminent Dutch scholar Hugo [End Page 191] Grotius (1583–1645), and the exchange between Grotius and the Socinians reveals the concern on both sides to explain the relationship between human liberty, Christianity, and natural law.Socinus' life, like his theology, began within the reform movement in Italy and ended among the marginalised anti-trinitarians in Poland. Born of a long line of Italian jurists, he shared both his family's legal interests and their critical approach to the Catholic Church. In his youth he had been a courtier in Florence but his increasingly critical attitude towards Catholicism—and the death of his patron Grand-Duke Cosimo I—resulted in his departure from Italy in 1574. After a period in Basel he found a home among the Polish Anabaptists at Rakow, a young and precarious community which he helped to sustain through his advice and through the tracts which he penned on their behalf.1 During these years, he was also able to develop his own interpretation of Christianity, and to explain it in numerous works issuing from the community's press. Although his ideas generated a lively debate from the start, both in Poland and Germany, it was only after his death that they began to be absorbed into the mainstream of European intellectual discussions. Socinus' theological ideas had their attractions for some Protestant readers, but they became entangled with more political questions and their implications for civil life began to cause serious alarm. For this reason my focus will be upon the responses of Dutch and German readers, particularly Hugo Grotius and Johan Crell (1590–1633), both of whom addressed the civil as well as the theological aspects of Socinus' legacy. First, however, I shall draw out the salient points from Socinus' rich and complex theology, paying particular attention to his understanding of human liberty. Unlike his orthodox Protestant contemporaries, Socinus believed that liberty was the precondition for virtue.Socinus shared with the broader Christian humanist tradition the belief that Christ demanded works as well as faith from his followers. Christians must follow the pattern of ethical living laid down by their master; like Erasmus before him, and like the Italian exiles he met in Basel, Socinus saw Christianity as a religion of action.2 For this reason, he was determined to protect the liberty and capacity of each individual to act virtuously, and therefore to defend what he understood as human free will. It was, he felt, [End Page 192] a pressing task, for these qualities were being undermined by his contemporaries and particularly by those on the Protestant side. Most Protestants followed Luther's belief, expressed most forcefully in De Servo Arbitrio (1525... (shrink)

Studies of the scale of unemployment in Poland and in Europe conducted in recent years lead to the conclusion that one of the largest and growing problems of the modern labour market is the unemployment rate among young people. An unfavourable phenomenon related to the problem that is increasingly appearing in public debate is the rising unemployment of graduates. Therefore, it is important to attempt to identify the phenomena in today's job market and one of them is the (...) formation of a new type of employee on the labour market, the member of the precarious class. The analysis aims to present the origins, nature and scale of the precariat phenomenon in Poland. The problem is described from the perspective of the labour market position of a selected social group, i.e. young people entering the labour market after finishing their education. The study attempted to identify factors that affect this phenomenon and the characteristics confirming the sense of its separation on the labour market. (shrink)

Grown up as versatile people, Ottoman intellectuals had holistic views towards science, art and literature, and wrote in a variety of disciplines. It was not uncommon for a mathematician to write in philosophy, for a ḥadīth (report of the words and deeds of the Prophet) scholar to write history books, for a statesman to be busy with calligraphy or for a Shaykh al-Islām (the highest ranking Islamic legal authority) to have a “Dīwān” (a collection of poems). However, possibly due to (...) specialization-based scientific understanding of modern researchers, one side of these people generally came to the fore and some capabilities of them remained unknown. Grown up in Istanbul, capital town of Ottoman Empire, in late 16th and early 17th centuries, Okchuzāde Mehmed Shāhī was also one of these personalities called “hezār-fan” (polymath). Mehmed Shāhī served in top level offices of the State, was busy with art and literature, and became known for inshāʾ (composition) kind of works written with elaborate prose. Mehmed Shāhī earned a deserved fame with these capabilities and he was also a poet. Indeed, due to poems he wrote in his early ages, he was noticed by some biography writers about poets and his poems were mentioned in some anthologies. In addition to poetry anthologies, he had some classical works, and some couplets, quatrains and verses included in his prose works. In the present study, a collection and evaluation of poems by Mehmed Shāhī were presented.Summary: Ottoman statesman Okchuzāde Mehmed Shāhī was born in 1562 AD (970 AH) in Istanbul. He was son of Okchuzāde Mehmed Pasha (d. 995 AH/1587 AD) and served as Kātib (scribe), Defterdār (treasurer), Reīs-ul-kuttāb (chief of the scribes), Governor General of Cyprus and Aleppo. His real name was Mehmed, but he was mentioned in different sources by names such as Mehmed Bey, Mehmed Shāh, Mehmed Shāhī, Mir Mehmed Shāhī and Okchuzāde Mehmed Shāhī. Starting at a young age, he was well educated in madrasah (college). With his vibrant character and superior genius, he came to the forefront among his peers. He was educated under the supervision of Māʿlūlzāde Nakīb Efendi (d. 993 AH/1585 AD) and graduated in 988 AH/1580 AD at the age of 18. When Nakīb Efendi became Shaykh al-Islām in the same year, he started his official duty as Dīwān-ı Humāyūn (imperial council) secretary. With the duty of Executive Assistant, he became the secretary of Damad İbrahim Pasha who started to his office in 1004 AH/1596 AD. He worked under the patronage of the Pasha until Pasha’s death in 1010 AH/1601 AD. Mehmed Shāhī succeeded Musa Chelebi as Reīs-ul-kuttāb and Basdefterdar (chief treasurer) in 1005 AH/1596 AD, and was appointed as title deed and cadastre director in 1006 AH/1597 AD. However, he was dismissed from this duty and was included among the officials to join military campaign. He was prosecuted and tried for imprisonment for the accusation of coming to Istanbul without permission. He succeeded Hamza Pasha as Nishanci (high-ranking bureaucrat) in 1007 AH/1599 AD and was assigned to military campaign. Mehmed Shāhī was dismissed from his duty in 1008 AH/1600 AD. Although he was reappointed to his duty in the same year, he was dismissed again in 1010 AH/1601 AD. While Hamza Pasha was reappointed to his office, Mehmed Shāhī was not assigned to any duty. He succeeded Murad Efendi as the Defterdar of Egypt in 1013 AH/1605 AD. After this duty, one of the vassal Sanjak (administrative district) Beyliks (principalities) in Egypt was given to him. When vassal Sanjak Beyliks were abolished by Kara Mehmed Pasha, Beylerbeyi (governor) of Egypt, in 1016 AH/1608 AD, he returned to Istanbul. He was not appointed to an office for a long time. In 1029 AH/1620 AD, he was appointed as title deed and cadastre director in 1029 AH/1620 AD, and became Nishanci again in 1030 AH/1621 AD. He served in military campaign to Poland, but was dismissed from this duty during the campaign. He was appointed as Nishanci for the fifth time during the second reign of Sultan Mustafa (1622-1623). He was dismissed in 1033 AH/1624 AD and retired. In early 1039 AH/1630 AD, he died at the age of 69 in Istanbul. His tomb is near Ekmekchioghlu tomb in the vicinity of Sunbul Efendi.What is known about his family is limited to his son named Vakʿi Ahmed Efendi (d. 1060 AH/1650 AD). Ahmet Efendi learned Naskh, Thuluth and tevkīʿi types of calligraphy styles from his father. He served as anthology writer for Shaykh al-Islām Bahāī Efendi. He died in 1060 AH/1650 AD when he was serving as teacher in Sulaymaniyah Madrasah. His tomb is around Shaykh Vefa tomb.In addition to his administrative duties, Mehmed Shāhī was also interested in poetry, prose, calligraphy, mysticism, ḥadīth and tafsīr (exegesis). Possibly also due to his dismissal of duties many times in his life, he produced many works. Among them are Aḥsan al-ḥadīth, an-Naẓm al-mubīn fī āyāt al-erbaʿīn, al-Maqām al-Maḥmūd, Tarjuma-i Tuḥfa as-ṣalavāt, Jāmiʿ al-ghāyāt, Mukhtār al-akhyār, Qānūn-i Jadīd-i Arāḍi, Munsheat ve Dīwān. Famed for his prose works, the author was also a poet. With his couplets which he wrote under pseudonym of Zaynī, he managed to get on the anthology of Kınalızāde at his twenties. He was celebrated with the expression of “Arrow of word from his bow of soul has reached the target of approval from masters; he is at a young age (at his twenties)”. Subsequently adopting pseudonym of Shāhī, the poet had some poems published within the works of Beyānī, Nevʿizāde and Mustaqimzāde as well as within his own prose works. Mustaqimzāde even mentioned that Mehmed Shāhī had a dīwān. Nevertheless, this work of him has not been found yet. A total of 30 poetry works of Mehmed Shāhī were found in various sources, except for his translations of 40 ḥadīth and 40 Qur’ān verses written in poetry. Of his 30 poetry works, 26 were written in Turkish and 4 in Persian. Various sections of ʿarūḍ (meter) were used in these works written as couplets, quatrains and verses. It could be stated that his poems rich in Persian and Arabic words had a rich rhyme frame. In his poetry works in which religious, literary, historical, legendary and mysticism themes were worked, concepts and figures such as Allah, the Lord, Messiah, Messenger, Risālet (messengership), intercession, Kāfūr al-Ikhshīdī (966-968), Mustaʿsim (d. 656 AH/1258 AD), Ibn Alkamī (d. 656 AH/1258 AD), Naṣīr-i Tūsī (d. 672 AH/1274 AD), Jamshīd, Keyumars, Uftade, Hudāyī, Majūsī, Kizilbash, Bayramī and muftī (jurist capable of giving a formal legal opinion). His poems were about intercession demand from the Messenger (PBUH), sin of serving to Persian, importance of an invention, praise of Uftade Sultan (d. 988 AH/1580 AD), effect of prayer, fate of administrator favoring his relatives, futility of envying the rich, importance of fighting with Zoroastrian, benefits of exhibition of sorrow, value of skillful people, resembling of the world to a bride with a thousand grooms, beauty of eloquence, ignominy of leaving chastity for lust, asking for forgiveness for sins, talent of understanding the words, not giving quarter to enemies, praise of Hz.ʿUmar, humbleness, value of lack of worldly things, sufferance due to the beauty of the beautiful, needing not to wonder why the beloved one is far away, evil of protecting the snot, richness of Arabic language, deeds of Anatolian fāḍils (virtuous), importance of endeavor in succeeding the closeness to God and respectability of ʿAzīz Maḥmūd Hudāyī (d. 1038 AH/1628 AD). Okchuzāde Mehmed Shāhī was an Ottoman statesman who also earned a well-deserved fame for his works written in inshāʾ (composition) genre of elaborate prose. In addition, he also had poetry works. Praised for the poems which he wrote in his early ages by anthology writers who included his poems in their anthologies, the poet also had some couplets and quatrains scattered among his own prose works. His poems in the form of couplets and quatrains within abovementioned works mostly were about religious, literary, legendary, historical and mysticism themes.Mehmed Shāhī was knowledgeable in tafsīr, ḥadīth, mysticism and calligraphy, and had good levels of Arabic and Persian. Writing poems in Persian, Mehmed Shāhī was decorated his prose works with Arabic expressions such as Qur’ān verses, ḥadīths and proverbs. It could be stated that such decorations made the language of his poems more difficult. Nevertheless, his poems are plainer and easier compared to his prose works. The poet who also had lyrical poems generally preferred ḥikamī (sapiential) style and wrote genres such as munacaat (prayer to God), shafaatnāme (intercession epistles), historical quatrain, medhiye (panegyric) and hicviye (epigram). His poems in anthologies were lyrical, those in Aḥsan al-ḥadīth and an-Naẓm al-mubīn were didactical and those in Munsheat were epic. Based on an evaluation of these poems, it could be stated that he was a poet with a style, though not a poet of first class. (shrink)

The aim of this paper was to analyze the relationship between attitudes toward physical activity and participation in water sports events and to recognize the main motives for involvement in these kinds of events. A written paper–pencil diagnostic survey was conducted among 394 participants in two traditional and two modern sports events on water held in Poland to ascertain whether innovative events are needed in society, and whether they cause an increase in interest in physical activity. The research results (...) showed that modern sports events on water did not have any more power to attract physically inactive people than traditional water events, did not produce a greater desire to lead an active lifestyle, and did not encourage people to more regularly practice water sports. Moreover, modern events, compared to traditional events, were only a one-time experience and the people who completed survey often wanted to return to traditional sports events which provided participants with greater positive emotions than a modern event. In the case of socio-demographical variables, there was no statistically significant relationship between gender and choice of modern or traditional event, but older people were more likely to choose a traditional event than younger people; modern water events were an attractive option primarily for young people under 30 years of age, furthermore, modern events more often attracted people who had completed higher education. However, it turned out that a modern event on water often attracted more people who had had no experience in this sport discipline rather than people who chose traditional water events. In a sense, modern events are therefore effective in promoting water sports in Polish society. We also distinguished five main groups of participants: healthy lifestyle managers, lovers of sports emotions, water sports malcontents, water sports enthusiasts, and neutrals to water sports. Additionally, we looked into gender-related motives for participation in modern and traditional water events: social and health-related motives proved to be more important for women and men who participated in modern water events. The research results presented in the article expand on the current state of knowledge about mass participation in sport, the impact of sporting events on the promotion of physical activity, and show the motivation behind participation in modern and traditional water sporting events. (shrink)

This article presents a comparative study of the experiences of young adults on a spiritual quest in cultural and religious contexts where they have not yet been properly studied, that is Lutheran Finland, Roman Catholic Poland and Orthodox Russia. The study seeks to contribute to the further refinement of the concept of spiritual quest in order to enhance its utility and applicability across different cultural and religious contexts. The analysis revealed several aspects inherent in spiritual quest but which (...) can be variously experienced and manifested in different constellations. This article shows that although each individual might deliver their own logic of ‘being on a quest’, separate cases can be compared on the basis of the concept of the seekership habitus, as presented in this study. The chosen framework of individualization on the one hand and the concept of seekership habitus on the other helps to reveal the duality of the phenomenon of spiritual quest, which is somewhat overlooked in scholarly debates on the topic. (shrink)

Who and how revised Marxism in Poland? The simple answer is that it was done by young intellectuals seeing themselves as obligated to social and political activity, eager to participate in the process of the constitution of a new postwar Communist society. Marxism was for them a philosophical world-view and a political program rising hopes for a better socio-economic reality. Revisionists were committed Communists and their attitude toward Marxism was almost religious. Marxism, Promethean and scientific at the same (...) time, was supposed to replace religion, for which the radically secular revisionists saw no place in the new society. (See: Mikołajczyk 2013, p. 44-48) After the shock of 1956 they stuck by the slogan: ’socialism–yes, distortions–no,’ they thought that “Marxist socialism was possible without Leninist political forms, that Communism might be attacked within «the framework of Marxism»,” and they “believed for some time ... that Stalinism was curable in the sense that Communism could be restored or «democratized» without questioning its foundations” (Kolakowski 1978, p. 461). They saw themselves in an elitist way, i.e., as true and devoted Marxists fighting with dogmas, orthodoxy, myths, and unfounded faith both within Marxism-Leninism and outside it. They were willing to accept the position of sectarians, heretics, or apostates. Their political and ideological involvement forced them to attack pre-war but still active Polish philosophers of the Lvov-Warsaw School and other nonMarxist thinkers (Roman Ingarden, Władysław Tatarkiewicz, Stanisław Ossowski), who were classified as “bourgeois thinkers” unable to understand and assimilate Marxism. (shrink)

Mind &Language, Volume 35, Issue 1, Page 90-114, February 2020.

In lieu of an abstract, here is a brief excerpt of the content:Historical Representation and the Nation-State in Romantic Belgium (1830–1850)Jo TollebeekThe transformation of the Ancien Régime society of estates into the modern state system as it exists in Europe today was concluded during the “long nineteenth century.” This process of transformation came about in two waves. In a first wave—during the decades preceding and following the French Revolution, roughly the years 1780-1848—the framework for the nation-state was created. It was (...) mainly the liberal bourgeoisie which stood at the forefront. After the Congress of Vienna, where the “ante bellum” situation had been restored, it led more or less successful national revolutions in Germany, Italy, Spain, Belgium, and Poland. In a second wave, starting with the Franco-Prussian War of 1870 and ending with the First World War, the framework of the nation-state was filled in. In those years a growing number of social groups found accommodation in the liberal house, which they also managed thoroughly to rebuild. This period can be described as the phase of integrated nationalism.Together with the nation-state came the rise of modern national his-toriography. The most well-known exponents of this typically nineteenth-century genre were the monumental outlines of national pasts which started appearing from 1890 onward. Karl Lamprecht in Germany (Deutsche Geschichte, 1890–1909), Pieter Jan Blok in the Netherlands (Geschiedenis van het Nederlandsche Volk, 1892–1908), Henri Pirenne in Belgium (Histoire de Belgique, 1900–1932), and Ernest Lavisse and his collaborators in France (Histoire de France, 1901–11) all gave their respective countries’ pasts an impressive, scholarly design. The first phase of the emergence of the nation-state, however, was also ac-companied by a stream of national histories. Johannes von Müller in Switzerland (Geschichten Schweizerischer Eidgenossenschaft, 1786–1808), Simonde de [End Page 329] Sismondi in Italy (Histoire des Républiques italiennes du Moyen Age, 1807–18), Augustin Thierry in France (Lettres sur l’Histoire de France, 1820–27), and Willem Bilderdijk in the Netherlands (Geschiedenis des Vader-lands, posthumously 1833–53) all became authors of patriotic and romantically tinted surveys and studies of (fragments from) their own national history.The work of this second group of historians fits with the cultural nationalism which took root during the last decades of the eighteenth and the beginning of the nineteenth centuries and which is sometimes considered to have been the heart of romantic nationalism. 1 The supporters of this nationalism were con-vinced that culture, lifestyle, and social institutions could only be understood as the expression of the “soul,” the “spirit,” or the “character” of a people or nation. They tried to deduce this individual character through the language, popular literature, art, and “national” (as opposed to Roman) law, as is demonstrated by the Gaelic revival in Ireland. 2 History, however, also attracted their interest; the nation and the people were after all considered to be dynamic entities which developed along the lines of a multiple causal process. In England, for example, where nationalism arose as a protest against excessive foreign—French—cultural influence, a group of historians, among them Catherine Macaulay and John Pinkerton, started publishing nationalistic histories during the early years of George III’s reign, paying special attention to the origin of the English people. 3 Such cultural nationalism could, however, easily take on political overtones, especially when it was the nationalism of a people who were either stateless or dispersed throughout different states, or whose state was still young.These earliest national histories were meant as a contribution to the formation, consolidation, and confirmation of a national identity. Their writers had to lend unity, specificity, and continuity to the national past. They had to, as Novalis observed in 1798, “organize historical essentials.” 4 Their work was less a matter of reconstruction than of construction. It not only required the exploration of a hitherto unknown field, but first and foremost the resolution of new problems of representation inherent in the writing of “national biographies.” In this essay, I shall discuss some of these problems in the light of Belgian national historical writing from 1830 through 1850. The year 1830 constitutes an important watershed in the history of national movements... (shrink)

The aim of this article is to present cross-cultural research on secondary school students in Poland and Norway concerning their opinions about the ethical norms that every employee should follow, and the declared attitudes of young people towards these norms. The interaction between the awareness of general ethical norms that every employee should follow and the declared attitudes toward this role are discussed. Additionally, the influence of nationality and gender on opinions and attitudes toward ethical norms is analyzed.Random-quota (...) sampling was chosen to collect data from 844 Norwegian and 1337 Polish students aged 16–18. The analyzed variables concerning attitudes and opinions towards ethics included: giving and taking bribes, confidentiality, consideration for the employer’s property, consideration for the company’s hardware and software, positive attitudes to clients and co-workers, working in competing organizations, and using psychoactive substances.Analyses of variance showed that variables such as gender and nationality significantly influenced the opinions and attitudes of young people towards work; however, the effect of nationality in this interaction appears to be stronger. We concluded that youth need to be educated in the area of work ethics before they enter the job market. (shrink)

Infertility is a global problem affecting 48 to 186 million couples of reproductive age. In Poland, it concerns approx. 1.5 million couples, which amounts to 20% of the population capable of reproducing. One of the factors influencing the incidence of fertility disorders may be lifestyle, understood as a multi-disciplinary accumulation of everyday behaviours and habits. In the study, a group of 201 young adults, students of medical and related faculties, were surveyed in order to check the actual level (...) of knowledge about the impact of lifestyle on reproductive health. The Kohonen network, which is an example of a self-learning neural network, was used to find non-obvious connections between the data. The trained Kohonen neural network formed 4 clusters with different characteristics. Based on analyses of the structure of each cluster, it was found that 2nd year students of Medicine are internally divided into 3 fractions. The first fraction declared a high level of knowledge, but did not have real knowledge. The second fraction was aware of their ignorance, as confirmed by the knowledge test. The last fraction was characterized by a high level of self-confidence regarding their knowledge about reproductive health and obtained a high result in the knowledge test. It was confirmed that people studying at the Medical faculty know more than students of the same year at faculties other than Medicine. Interesting results were obtained for a group of 3rd year students of first-cycle studies in Dietetics. They did not obtain a significantly better result in the knowledge test concerning the influence of diet and lifestyle on reproductive health. It would seem that one could expect at least a few highly knowledgeable students in a group of 3rd year students, but this was not confirmed by the study. In view of the obtained results, it was concluded that the Kohonen neural network is applicable to the analysis of data on the actual state of knowledge about the impact of lifestyle on reproductive health. (shrink)

This paper is a fragment of the book “Kaja od Radosława, czyli historia Hubalowego Krzyża”, which was published by Warszawskie Wydawnictwo Literackie Muza in 2006. It will be published by the American publisher The Military History Press under the title “Kaia Savior of the Hubal Cross”. Covering a century of Polish history, it is full of tragic and compelling events. Such historic events as Polish life in Siberia, Warsaw before the war, the German occupation, the Warsaw Uprising, life in Ostaszków, (...) and the rebuilding of Warsaw are included.The hero Kaia is a woman, christened Cesaria, whose father was expelled to Siberia in 1905 for conspiring against the tsar. Kaia spent her early childhood there, and the family lived near the mountain Altaj. A chapter shows how the Polish community lived there, organized their daily lives, etc. In 1922, the family returned to free Poland, the train trip back taking almost a year. This ordeal is highlighted as a series of stops sometimes lasting for weeks because of heavy snow accumulation, the men shoveling a pathway for the train to pass through, many deaths occurring from the frigid cold with the “caboose” used as a mortuary for Poles to be returned to their homeland for burial. Kaia entered the school system, was eventually educated as an architect, and then World War II started. She lived under the German occupation for the first few years, and later became a conspirator by helping the underground movement. She joined the Armia Krajowa in 1942. At considerable risk, her apartment became a meeting place for the conspirators.After Hubal’s death, one of his couriers gave Kaia the Hubal Cross Virtuti Militari. The cross was with her for the ensuing 50 years. During the Warsaw Uprising, in which she was a courier, she carried the cross around her neck. Many times, she had to travel via the Warsaw underground sewer system. Twice, she was wounded. After the Warsaw Uprising collapsed, she went to the east territory to look for her mother. She was captured by the Russian NKVD in Białystok and sent to Ostaszków. An interesting scene describes one of many interrogations: the Russian interrogator asks if she knows about the cross. Her reply causes a puzzled look on his face. The cross was never discovered (she had hidden it in a specially made shoe). Protection of the Virtuti Militari Cross, which at first had been a challenge to Kaia to survive the Uprising and Russian imprisonment, later became a symbol of courage and determination of the Polish people. In 1946, Kaia returned to Poland very ill and weighing only 38 kg (83.6 pounds). Eventually recovering her health, she worked as an architect involved in the rebuilding of Warsaw totally decimated by the Germans.In the Warsaw Uprising chapter, Kaia’s diary is included, and the book relates the scenes and events that she described. One such experience is most moving. It was a quiet moment, i.e. the shooting had subsided. On a warm beautiful August night, she was sitting, enjoying the quiet alone when, a young man sat down next to her. He was a colleague from architectural school. Together, a few months earlier, they had attended a university ball, and Kaia remembered him as always being funny and amusing. Then, she noticed he was missing one eye and part of his chin. He returned her gaze and jokingly said, “I still have one eye left”. And then, he quietly sang a popular song that they had danced the waltz to… “Not to be in love on such a beautiful night is a sin”… Kaia had to be in the same mood as he was and smiled. A few days later, half of his body was covered in ruins…he could not be helped. His death lasted several days, and he is buried in Powązki Cemetery, like many soldiers of the Uprising. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.1 (2002) 129-149 [Access article in PDF] Lord Acton and "the Insanity of Nationality" Timothy Lang "I hope I need not warn you against Montalembert's declamation about Poland—He has no idea of the insanity of nationality...." Acton to Richard Simpson, 25 September 1861 The sixty-year period that culminated in the First World War witnessed a momentous transformation in the European state system. (...) Italian and German unification, the expulsion of the Ottomans from southeastern Europe, the destruction of the three remaining empires—the Austrian, German, and Russian—as casualties of the war, their replacement by a band of successor states stretching from the Baltic to the Balkans: these developments completely altered the face of Europe, as dynastic states gave way to nation-states. Looking back on this transformation once the war was over, many Europeans believed the decision to rebuild their continent on the basis of nation-states made perfect sense. To establish the principles of self-determination and democracy would contribute to peace and prosperity by solving the nationalities problem that had caused such mischief in the past. But in the 1860s, as this transformation was just beginning, the question looked very different, especially to the young John Dalberg Acton—the future Lord Acton, famous for the Cambridge Modern History—as he contemplated without benefit of hindsight the rise of the modern nation-state. 1 [End Page 129]Acton's views on the nation-state appeared in an article on "Nationality," which he wrote in 1862 for the Home and Foreign Review. 2 Nationality—today we would call it nationalism—was, Acton pointed out to his colleague Richard Simpson, a "new question in political philosophy" 3 ; and Acton's essay was a remarkably precocious treatment of the subject. In this tour de force he placed nationalism in its historical context, enabling readers to understand its significance for their own time and to see in nationalism the most potent force unleashed by the French Revolution. For Acton the Revolution had given a new direction to social protest. Whereas in the past, people had resisted oppression by calling for a return to traditional ways, now, after 1789, they demanded a new social and political order. The Revolution thus spawned protest movements of a wholly unprecedented kind. These movements were "spontaneous and aggressive," he warned. They were "popular, unreasoning, and almost irresistible." They appealed to the masses, encouraging them to be "arbitrary as well as insubordinate" and to disregard tradition, prescription, and established rights. Nationalism, with Mazzini as its representative figure, was the most formidable of these new mass movements; for it subverted the existing order by attacking the territorial arrangement and sovereignty of legitimate states, and it provided the impetus behind contemporary revolution. 4 In contrast to later generations, who may have regarded nation-states as likely to promote peace and prosperity, Acton believed that to create these states by imposing the principle of nationality would damage irreparably the Europe he knew and valued.Acton clearly appreciated the power of nationalism—and for this he deserves credit—but too much can, and has, been made of his foresight. He was disturbed by nationalism not because he was clairvoyant, not because he saw in nationalism the twentieth century's totalitarian nightmare, but rather because he was preoccupied with very nineteenth-century concerns. 5 When in 1859 Cavour and Louis Napoleon contrived their war against Austria, hoping to drive the [End Page 130] Habsburgs from Italy and capture the provinces of Lombardy and Venetia for Piedmont, they exacerbated the nationalities problem in much of southern Europe. In Italy this problem was solved by the creation of a unified nation-state. The war against Austria was the first step in the process of unification that culminated in 1861 with the founding of the Kingdom of Italy. As a result of unification, inhabitants of the Italian peninsula found themselves subject to a highly centralized state, with an administration modeled on the Napoleonic system that was adverse to regional autonomy. The Italian war also aggravated the nationalities problem in... (shrink)

Quality-space theory (QST) explains the nature of the mental qualities distinctive of perceptual states by appeal to their role in perceiving. QST is typically described in terms of the mental qualities that pertain to color. Here we apply QST to the olfactory modalities. Olfaction is in various respects more complex than vision, and so provides a useful test case for QST. To determine whether QST can deal with the challenges olfaction presents, we show how a quality space (QS) could be (...) constructed relying on olfactory perceptible properties and the olfactory mental qualities then defined by appeal to that QS of olfactory perceptible properties. We also consider how to delimit the olfactory QS from other modalities. We further apply QST to the role that experience plays in refining our olfactory discriminative abilities and the occurrence of olfactory mental qualities in non-conscious olfactory states. QST is shown to be fully applicable to and useful for understanding the complex domain of olfaction. (shrink)

The article attempts to analyze Feliks Koneczny’s beliefs about paedocracy in the context of presently observed forms of youth political activity. For this purpose, the paper offers a discussion of selected texts on paedocracy published by Koneczny in the Słowo daily between September 16 and October 22, 1912. At that time, Koneczny wrote: “O pajdokracji” [On Paedocracy], “Partenogeneza pajdokracji” [Partenogenesis of Paedocracy], “Pajdokracja z prowokacji” [Provoked Paedocracy], “Młodzież jako środek reklamy” [Youth as a Means of Advertising], “Młodzież jako rzekoma rękojmia (...) przyszłości” [Youth as the Supposed Guarantor of the Future], “Pajdokracja i apatia” [Paedocracy and Apathy], “Stronnictwa a pajdokracja” [Parties and Paedocracy], “Brak pajdokracji w Wielkopolsce” [No Paedocracy in Greater Poland], “Patryjotyzm bez zajęcia” [Jobless Patriotism] and “Szacunku dla młodzieży” [Respect Youth]. Based on the analysis of source texts, the definition of paedocracy is presented on to of its causes and effects. This information is juxtaposed with other takes on paedocracy and its contemporary faces. Koneczny’s assessment of paedocracy was unequivocally negative. He believed it was socially harmful and resulted from a number of misconceptions. “Youth rule”, in the scholar’s view, is inspired solely by mature politicians who manipulate the young to achieve their own agendas. Such behavior stems from the lack of respect for youth that Koneczny clearly sought. The researcher saw many advantages of young Poles, but at the same time he was aware that some features of youth are not desirable in politics. He concluded that the only way to combat paedocracy might be to remove the young from politics altogether. At the same time, he realized that such a radical solution was not possible. In his argument, Koneczny not only described the flaws of paedocracy, but also showed how it can be combatted. (shrink)

Summary Leading scholars offer perspectives from the philosophy of science on the crisis in psychiatric research that exploded after the publication of DSM-5. -/- Psychiatry and mental health research is in crisis, with tensions between psychiatry's clinical and research aims and controversies over diagnosis, treatment, and scientific constructs for studying mental disorders. At the center of these controversies is the Diagnostic and Statistical Manual of Mental Disorders (DSM), which—especially after the publication of DSM-5—many have found seriously flawed as a guide (...) for research. This book addresses the crisis and the associated “extraordinary science” (Thomas Kuhn's term for scientific research during a state of crisis) from the perspective of philosophy of science. The goal is to help reconcile the competing claims of science and phenomenology within psychiatry and to offer new insights for the philosophy of science. -/- The contributors discuss the epistemological origins of the current crisis, the nature of evidence in psychiatric research, and the National Institute for Mental Health's Research Domain Criteria project. They consider particular research practices in psychiatry—computational, personalized, mechanistic, and user-led—and the specific categories of schizophrenia, depressive disorder, and bipolar disorder. Finally, they examine the DSM's dubious practice of pathologizing normality. (shrink)

Previous studies in Western contexts have examined the relationships between various board characteristics and CSR, yet the relationships need to be re-examined in non-Western contexts given differential theoretical premises across contexts. We specifically propose that the effects of board characteristics on CSR in Korea should be patterned distinctively from Western-based existing literature, focusing on three important board characteristics, such as a board’s independence, social ties, and diversity. Using a panel dataset from large Korean firms, we found that various relationships between (...) board characteristics and CSR were non-linear, whereas most of the previous research on Western contexts found that the same relationships were linear. Specifically, curvilinear relationships were found between CSR and board independence, CEO-outside director social ties, and educational diversity. Our findings suggest that there is no universal feature of CSR-supportive board characteristics due to the unique characteristics of various institutional contexts. (shrink)

Studies of normal individuals reveal an asymmetry in the folk concept of intentional action: an action is more likely to be thought of as intentional when it is morally bad than when it is morally good. One interpretation of these results comes from the hypothesis that emotion plays a critical mediating role in the relationship between an action’s moral status and its intentional status. According to this hypothesis, the negative emotional response triggered by a morally bad action drives the attribution (...) of intent to the actor, or the judgment that the actor acted intentionally. We test this hypothesis by presenting cases of morally bad and morally good action to seven individuals with deficits in emotional processing resulting from damage to the ventromedial prefrontal cortex (VMPC). If normal emotional processing is necessary for the observed asymmetry, then individuals with VMPC lesions should show no asymmetry. Our results provide no support for this hypothesis: like normal individuals, those with VMPC lesions showed the same asymmetry, tending to judge that an action was intentional when it was morally bad but not when it was morally good. Based on this finding, we suggest that normal emotional processing is not responsible for the observed asymmetry of intentional attributions and thus does not mediate the relationship between an action’s moral status and its intentional status. (shrink)

The main goal of this paper is to present the philosophical explanation of the marital relationship according to the Polish philosopher Karol Wojtyła. In our research, our attention was focused mainly on his book Love and Responsibility; the early philosophical work of a young, 37 year old Professor of Philosophy at the Catholic University in Lublin, Poland. In his writings, Karol Wojtyła—the future Pope John Paul II—presents marriage as a monogamous, indissoluble relationship between a man and a woman, (...) which grows out of mutual love for the purpose of procreation. Such a relationship is ruled by the „personalistic norm" which says that a person can never, under any circumstances, be a mere object of enjoyment for another person, but can only be the object of love. Love is a self-giving for the good of one's counterpart, so Marriage as a personalistic unity persists as long as these persons are alive. Because love is fecund from its very essence, so it is fruitful from its nature. Thus, procreation belongs to the principle ends of marriage. Such an attitude—as K. Wojtyła proves—is opposed to the utilitarian point of view of man and Marriage. According to the utilitarian conception, a person can be used as a means for achieving the highest good, i.e., pleasure. (shrink)