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  1. 10 Świat i Słowo
  2. 2 Porównania
  3. 2 Slavia Meridionalis
  4. 2 Studia Romanica Posnaniensia
  5. 1 Annales Universitatis Mariae Curie-Sklodowska, sectio FF – Philologia
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  1. 1 2024
  2. 1 2023
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  4. 2 2021
  5. 14 2020
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  1. 2 Konkol S.
  2. 2 Spólna A.
  3. 2 Syska K.
  4. 1 Binek M.
  5. 1 Björk U.
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1
Content available Condemned to victory. The novel Star Man by Aleksander Prokhanov
100%
Syska K.
Świat i Słowo
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2020
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tom 35(2)
137-153
EN
Alexander Prokhanov is one of the most significant figures in the patriotic-conservative circles in Russia. What makes him extraordinary is his versatility – he is a political activist, journalist, media personality and a writer. The idea of special historical destiny of Russia is a constant component of his political views which have a strong mystical background. The novel Star Man is a typical example of the literary expansion of his political concepts by referring to the poetics of myth.
2
Content available Camões and messianism (Polish interpretations)
100%
Bąk M.
Świat i Słowo
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2020
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tom 35(2)
41-50
EN
The aim of the text is to present images of Camões created by nineteenth-centu- ry Polish writers. The author of the article refers to the following literary works: Kamoens w szpitalu [Camões in Hospital] by Julian Korsak, Kamoens by Fryderyk Halm and Don Sébastien de Portugal by Aleksander Przezdziecki. All these au- thors regarded Camões as an outstanding and suffering poet, who believed in a specific form messianism.
3
Content available Not a saviour of the world: dismissal of messianism in Graham Swift’s Waterland
88%
Konkol S.
Świat i Słowo
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2020
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tom 35(2)
71-88
EN
The article considers the highly critical handling of the British brand of messianism in Graham Swift’s novel Waterland (1983) in the light of Jacques Lacan’s concept of the phallus. The issue is approached through the figure of the narrator’s half-brother, spawned to be the saviour of the world and the narrator’s attitude towards promises of a grand future, an epitome of Graham Swift’s overall distrust of totalising narratives. The desire for a complete and final explanation is shown to be as inescapable as it is impossible to fulfil.
4
Content available “Kenotic” messianism. About the Russian Idea by Vyacheslav Ivanov
88%
Lechowska M.
Świat i Słowo
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2020
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tom 35(2)
183-194
EN
The paper presents the key theses of Vyacheslav Ivanov’s concept of the national idea, both in a general (concerning every nation) and a specific (concerning the Russian nation) perspective. The starting point are the youthful intuitions of the philosopher, who from the very beginning was not able to accept nationalist views of the great minds of his times. This rejection of nationalism (understood as national egoism) becomes the basis for formulating the religious national idea (for every nation); against this background Ivanov perceives Russia as an exceptional country at the beginning of 20th century. The philosopher claims that Russia has an extraordinary historical mission, but he also sees potential obstacles in realizing this mission.
5
D. Merezhkovsky’s Civil Mission in the Second Polish Republic in 1919–1920-Th: Media and Religious Aspects
88%
Rashkevych M.
Social Communication. Online Journal
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2016
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nr 1(13)
20-24
EN
The article discusses the issue of how Dmitry Merezhkovsky thinks about Polish Republic new religious consciousness, appearances of anti-bolshevists. Researches are based on the analysis of publications in periodicals of Polish Republic. The main issue is religious messianism of Russian and Polish peoples.
6
Content available Galician neomessianism
88%
Gawor L.
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|
nr 5: "Filozofia w Galicji II"
13-39
EN
The article presents the idea of neomessianism, created in the circles of Polish intelligentsia at the end of the 19th century in Galicia – a part of the Polish territory that was subsequently annexed by the Austro-Hungarian Empire. Galician neomessianism referred to the messianic philosophy of Polish Romantics: A. Mickiewicz, J. Słowacki, J.M. Hoene-Wroński and A. Cieszkowski, simultaneously transforming the themes of Romantic messianism, adapting them to the sociopolitical realities of Poland enslaved until 1918 and rebuilt in the interwar period. The article discusses the views of S. Buszczyński, S. Szczepanowski, W. Dzieduszycki, K. Odrzywolski, A. Boleski, A. Górski, A. Chołoniewski, W. Lutosławski and J. Braun. It also includes reflections on the specificity of Galician neomessianism and its difference in comparison with Romantic messianism.
PL
Artykuł prezentuje ideę neomesjanimu powstałą w środowisku polskiej inteligencji w końcu XIX w. w Galicji – części ziem polskich znajdujących się wtedy pod zaborem c.k. Austro- Węgier. Neomesjanizm galicyjski nawiązywał do filozofii mesjanistycznej polskich romantyków: A. Mickiewicza, J. Słowackiego J.M. Hoene-Wrońskiego i A. Cieszkowskiego. Jednocześnie przetwarzał wątki romantycznego mesjanizmu, dostosowując je do realiów społecznopolitycznych Polski zniewolonej do 1918 r. i odbudowującej się w okresie międzywojennym. W artykule omówiono poglądy S. Buszczyńskiego, S. Szczepanowskiego, W. Dzieduszyckiego, K. Odrzywolskiego, A. Boleskiego, A. Górskiego, A. Chołoniewskiego, W. Lutosławskiego i J. Brauna. Są tu także zawarte rozważania nad specyfiką galicyjskiego neomesjanizmu i jego odmiennością w porównaniu z romantycznym mesjanizmem.
7
Content available Propozycja reinterpretacji tytułów Bożego pomazańca w Księdze Izajasza (9,5b-6a)
88%
Tobola Ł.
Poznańskie Studia Teologiczne
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2010
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nr 24
73-79
EN
The article suggests a reinterpretation of the titulary of God’s Anointed One in Isa 9,5b-6a. Based on a detailed analysis of the inscription of this text in the Qumran Isaiah scroll (QIsaa) and in the oldest Masoretic manuscripts also in their relation to biblical onomastics, a triple division of royal titulary, different from the hitherto accepted ones, is proposed which in the intent of the biblical author was to reflect the qualities of an ideal king. This triple division refers to the king’s wisdom as a mediator between God and the people („A Wonderful Counselor is God”), his role as a commander who fights in the name of the Divine protector („Mighty is the Everlasting Father”) and as a guardian who watches over the fate of the community entrusted to his care („The Divine Companion is the Master of Prosperity”). This image is confirmed by extrabiblical texts especially by the sources from Ugarit, where the kings used a similar titulary - both in the aspect of form as well as content.
8
Content available A criptoteologia messiânica de Clarice Lispector frente à crise do século XXI. Análise da crônica “Mineirinho”
87%
Sawala W.
Studia Romanica Posnaniensia
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2019
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tom 46
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nr 3
45-62
EN
The article is aimed at pointing out the messianic dimension of Clarice Lispector’s writings. We intend to describe the post-secular vision of the collective redemption embedded in her work as essentially opposed to the vulgarized notion of political messianism. Its core element is the establishment of a new kind of justice, one that would overcome the essential hypocrisy deeply rooted in the ontological system based on individual identities. Giorgio Agamben’s and Agata Bielik-Robson’s ideas are evoked in order to analyze the meaning of the chronicle “Mineirinho” (1962) and its relations with other canonic texts by the Brazilian author.
9
Content available A reinterpretação do sebastianismo em Fernando Pessoa
87%
Świda M.
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tom 40
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nr 1
43-57
EN
The present paper depicts alterations undergone by the sleeping king motif (sebastianism) in the writings of Fernando Pessoa. The data to conduct the study were collected in thematic anthologies and several unpublished pieces. The myth of the King Sebastian was given a congregational dimension by Pessoa, thus conveying his cultural and identity project subsumed under the metaphor of the spiritual empire. Pessoa introduces some readjustments in the way the historical king is to be conceived of. In his theory, Sebastian becomes the figure of the individual effort on the way towards the national renewal. The messianic character of D. Sebastião is defeated in this theory despite having been associated with the figures of either Jesus or the Antichrist. The messiah of the Portuguese foundation myth is replaced with the idea of great man and the task to be carried out in this field, included the metaphor of the Fifth Empire, gains a cultural character. That is why Pessoa’s theories must no longer be interpreted in messianic terms. The Pessoa’s transformations of the sebastianism analyzed in this article are the starting point for the new national narration in the poetic cycle of "Mensagem".
10
Content available Przełom czy kontynuacja? Słowacka myśl polityczna po roku 1867
87%
Goszczyńska J.
Poznańskie Studia Slawistyczne
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2019
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nr 17
43-57
EN
The article focuses on two texts (Jozef Podhradský, The secret history of Pan-Slavism and Michal Miloslav Hodža Vieroslavín), that are located on the periphery of Slovak political thought, but they are a very significant testimony to the intersection of emancipation ideas in the period of dualistic monarchy. These important texts bring a proposal of various solutions to the arrangement of Slovak-Hungarian relations in the new situation after 1867. Unfortunately, one of them was not published at all (written by Hodža in 1867–1870), while the second one, published in Novi Sad in 1868, remained almost unnoticed.They show how close the idea of messianism was to Slovak thinkers at that time. (This particularly applies to M.M. Hodža). Under her influence, they present their visions of Europe and the monarchy. They also show the Slovaks as a chosen nation that will play a decisive role in the revive common Europe.
11
Content available Against Autoimmune Self-Sacrifice: Religiosity, Messianicity, and Violence in Derrida’s “Faith and Knowledge” and in Classical Rabbinic Judaism
75%
Weiss D. H.
Eidos. A Journal for Philosophy of Culture
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2021
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tom 5
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nr 3
23-34
EN
In this essay, I argue that a comparison of Derrida’s “Faith and Knowledge” to the texts and thought of classical rabbinic Judaism can illuminate new conceptual connections among the different elements of Derrida’s thought. Both Derrida and the rabbinic texts can be viewed as affirming a type of “holding back” and “allowing the other to be,” stances which Derrida links to “religiosity” and to “messianicity beyond all messianism.” Moreover, the rabbinic texts appear to avoid the “autoimmune” reaction that Derrida sees as stemming from many sacrificial and self-sacrificial logics in which the self is problematically sacrificed in order to preserve the “unscathed” other. In addition, the rabbinic texts’ stance concerning divine authorization for war and capital punishment help to illuminate Derrida’s claim that the ostensibly “secular” wars of modern states are in fact better understood as “wars of religion.”
12
Content available Mesjanistyczna koncepcja dziecka a edukacja religijna w systemie pedagogicznym Marii Montessori
75%
Męczkowska-Christiansen A. , Charuta-Kojkoł J.
Przegląd Religioznawczy
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2023
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nr 1/287
155-166
EN
The article addresses the religious and educational contexts of Maria Montessori’s pedagogical system, along with its anthropological and ontological embedding, with a particular focus on the teleological concept of the world and the messianic concept of the child and childhood. The analysis of Montessori’s views on the significance of religious education, which can be read from the perspective of expanded ecumenism, indicates its subservience to the development of the child’s spirituality, understood both in the perspective of self-transcendence and the role to be played by the child in the eschatological process of achieving a world of perpetual peace.
13
Content available remote The dissident and the spectre: reading Havel with Derrida
75%
Björk U.
Filosofický časopis (Philosophical Journal)
|
2022
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tom 70
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nr Special_issue_1
105-121
EN
In this paper I argue that there is an affinity between the ‘dissident’ in Havel’s essay “The Power of the Powerless” and the ‘spectre’ in Derrida’s readings of Marx. Both are manifestations of a specific modern temporality that Derrida calls “disjointed”, because it is haunted by a revolutionary force and claim for justice. Both also evoke the weak messianic power inherent in Walter Benjamin’s historiography and the spectral responsibility recognised by this power, that is, our responsibility for past and future generations. In post-totalitarian Czechoslovakia, the “nonpolitical” dissident community prefigured the renewal of moral experiences of responsibility and solidarity. In contemporary discussions of democracy, the figure of the spectre is a reminder of the significance of the Marxist legacy beyond its ideological doctrine.
14
Content available „Polska” i mesjanizm w pismach s. Heleny Rafaeli Majewskiej CSA, wileńskiej apostołki Bożego miłosierdzia
75%
Damazyn M.
Krakowskie Studia Małopolskie
|
2024
|
tom 3(43)
140-164
EN
Helena Rafaela Majewska CSA (1902–1967) infiltrated the habitless congregation of the Sisters of Angels. Mystic; propagator of God’s mercy; penitent and collaborator of Fr. Michał Sopoćko – Vilnius confessor of Sister Faustyna Kowalska; continuator of her message. Majewska left a spiritual Diary from the years 1941–1943, in which a patriotic and messianic theme appears, the author will appear as an element of the message of mercy and the perspective of the fate of Poland revealed to her by God. The texts constitute their important sources, from which come the records of the Way of the Cross of the Polish Nation, where the mystic assigned the events of the subsequent World War II to the emergency station. The analysis of Majewska’s spiritual records is valuable both from the point of view of theological and historical sciences. In the first case, they reveal the obligation of patriotism in the formation and experience of religion in the early 20th century and during the Second Mandatory War. In the second one – revealing the elements of Polish messianism and allowing the use of interpretation of historical events at the time they occurred.
15
Content available Dispersed messianism. Wojciech Wencel’s Epigonia and Polonia Aeterna
75%
Spólna A.
Świat i Słowo
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2020
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tom 35(2)
109-125
EN
The article shows forms that neo-romantic messianism takes in Wojciech Wencel’s poetry volumes Epigonia and Polonia aeterna. The Polish nation, understood as a primordial community, is depicted through the prism of national-conservative clichés, taken from freely interpreted Sarmatian literature and Mickiewicz’s romanticism. The hero of Wencel’s poems has a sense of mission as a guide for his compatriots through the traps of late modernity and as a guardian of national memory. The language of this poetry, ostentatiously old-fashioned, serves to sacralize history seen as a continuum of struggle and martyrdom. Both books demonstrate a strongly internalized, martyrological-heroic concept of the messianic calling of Poland – although not expressed as directly as in the preceding volume, De profundis.
16
Content available remote Bronisław Ferdynand Trentowski vs. panslawizm rosyjski
75%
Starzyńska-Kościuszko E.
Przegląd Wschodnioeuropejski
|
2021
|
tom 1
319-330
EN
In the article I recreate and analyze the attitude of Bronisław Ferdynand Trentowski (1808-1869), one of the leading Polish representatives of “national philosophy”, participant of November Uprising and political emigrant, towards Russian Pan-Slavism. In opposition to Pan-Slavism, Trentowski introduced the idea of the Slavic Reich. Originally he based it on values specific to Western culture (occidentalism), and later on the conservative-catholic idea of Poland as the “Christ of Nations”. Combination of these two doctrines (Russian pan-Slavism and Polish messianism) offers an insight into historical premises of Polish and Russian national identities. The reconstruction of Trentowski’s position is proceeded by synthetic characteristics of Slavophilia and Pan-Slavism in Russia.
17
Content available Porażka Ojca
75%
Sosnowski M. A.
Śląskie Studia Polonistyczne
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2015
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nr 2(7)
165-177
EN
The father is a dialectical figure. Taking C. Schmitt’s “state of exception” as a point of departure and drawing from G. Agamben’s and W. Hamacher’s analyses, I would like to present in my article the sense of this figure in the context of Hegelian speculation. Although “father’s” tendency appears to be a tendency towards the fullness of identity and pleroma, yet, it hides in itself negativity which cannot be eradicated and which condemns it to unresolvable ambiguity; whereas this ambiguity must lead to the sublation of “metaphysically” understood “fatherhood” for the sake of love.
18
Content available Mesjanizm w filozofii Augusta Cieszkowskiego
63%
Sajdek W.
Polonia Journal
|
2018
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nr 8
187-204
PL
Artykuł omawia w szkicowym skrócie charakterystyczne cechy mesjanizmu, obecnego w filozofii Augusta Cieszkowskiego (1814–1894). Najpierw została przyjęta adekwatna definicja tego zjawiska, jakim był mesjanizm, który rozumiany bywał na różne – nawet przeciwstawne – sposoby, np. przez J.M.Hoene-Wrońskiego i Adama Mickiewicza. Następnie przedstawiona została koncepcja Cieszkowskiego, jako rodzaj „mesjanizmu społecznego”, obejmującego ostatecznie społeczność całego świata. W końcu tenże „mesjanizm społeczny” został porównany z „mesjanizmem narodowym” wedle jego rozumienia potocznego, a także tego, które mu nadał sam Cieszkowski.
EN
The article discusses succinctly the main characteristics of messianism in the philosophy of August Cieszkowski (1814–1894). At first, an adequate definition of the phenomenon called ‘messianism’ is accepted, since the term is understood in different, sometimes contradictory ways, e.g. by J.M. Hoene-Wroński and by A. Mickiewicz. Next Cieszkowski’s conception of ‘social messianism’, ultimately pertaining to the whole world community, is presented. Finally, the ‘social messianism’ is compared to the ‘national messianism’, according to the colloquial understanding of the term, as well as it was understood by Cieszkowski himself.
19
Content available Polish and British messianism (an attempt at a perspective)
63%
Samsel K.
Świat i Słowo
|
2020
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tom 35(2)
51-69
EN
British messianism and British millenarianism evolving between 1650 and 1800 (according to Richard H. Popkin) cannot be simply transferred into the ideas of Polish messianism and Polish millenarianism; however, the protocol of differences seems inspiring enough to open a space for appropriate ideological and personal comparisons. In this study I have attempted to bring closer together Kazimierz Brodziński’s concept of the ‘Slavic antiquity’ confronted with Samuel Richardson’s ‘Anglo-Saxon antiquity;’ I also collided with each other Gilberte Cheyne’s concept of mystical somatism and the Genesis concept of the body and corporeality developed by Juliusz Słowacki (there are more similarities in this case – for example the vision of Cheyne’s Paradise of the Faithful and Słowacki’s ‘Solar Jerusalem’). Polish messianism, in contrast to the British one, tends to deterritorialize the category of the nation and replace concepts of this sort with a project of embodied, instantiated eschatology, verbalized among others in Zygmunt Krasiński’s About the Position of Poland from the Divine and Human Vantage Point. In contrast to British messianism, scientific or semi-scientific, the Polish one has the potential to generate a system, is poetic and freely dialectical in accordance with the principle loosening reflection: disputandi more, asserendi more. This is evident in various and at first glance unexpected juxtapositions: including the concept of messianism as a liberating, decolonizing project in George Berkeley’s and Cyprian Norwid’s thinking, or the messianic idea of reading the Bible in the mirabilistic, irrational key of August Cieszkowski (God and Palingenesis) as well as in the anti-mirabilistic, rational key of Matthew Arnold (God and the Bible).
20
Romantyczni Stanisława Różewicza. Między marzeniem a rzeczywistością
63%
Maron M.
|
|
nr 77-78
55-71
EN
Maron presents a little known film by Stanislaw Rozewicz – The Romantics (1970) – an intimate historical and psychological drama, which takes place during the late Spring of the Nations period (winter of 1849, after the fall of the Poznan uprising), in an aristocratic manor in Greater Poland region (Wielkopolska), where two young brothers are hiding – the conspirators Wladyslaw and Henryk. Through their history Rozewicz shows how the romantic notions and ideas (messianism, national philosophy, poetry, the ideal of romantic love and romantic act) penetrated into the consciousness of people and determined their existence, placing it between the dreams of the free life and harsh political reality. The director sketches the portraits of the protagonists in a realistic manner as well as the social and psychological conflicts between them. Despite this “realistic” trend in Rozewicz’s film, as in the works of the romantics, the visible world relates primarily to the “invisible” world of existential and spiritual values. The Romantics is a work that accurately reflects ideals and problematic of romanticism, and also illustrates typical Polish combination of reality and phantasm.
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