Wyniki wyszukiwania - Biblioteka Nauki

1

PEACE STUDIES: BASICS AND ISSUES

100%

Spiegel E.

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tom 42

21-33

EN

Although questions of peace are diff erent in context, for specific questions today, we need a science of peace in a universal sense. It is true that sometimes talking about peace is too unspecifi ed and therefore too general. The term peace in its common sense has passed its peak. Instead of talking about peace we prefer talking much more concretely and bindingly for example about (racism and) intercultural learning, (violence in family and) nonviolent education, (exploitation and) fair economic structures, (war and) nonviolent confl ict transformation, (patriarchalism and) gender awareness, (ecological destruction and) animal protection. Developments of differentiation are positive. We can meet questions of peace on different levels of living together and in diff erent parts of our life and therefore in a lot of terms describe special problem areas. Anyway we have to reflect on the universal dimensions as well as the principles of peace. Using the term makes sense furthermore.

2

Rewolucja islamska w Iranie a rewolucja Solidarności w Polsce

67%

Firouzbakhch H.

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nr 3(198)

301-325

EN

The last quarter of the twentieth century is marked by two important events: the rise of political Islam and the collapse of communism. One can trace the origins and the rise of political Islam to the victory of the Islamic revolution in Iran (1978-79) and the origins of the collapse of communism to Solidarity revolution in Poland (1980-81). This article explores these two revolutions and sheds light on certain similarities and differences. It specifically focuses on two aspects, challenging the existing theories of revolution. The first is what they have in common, i.e., the important albeit a different role that religion played in both revolutions. The second aspect explores the differences in the revolutionary processes, as the Iranian case concluded in uncompromising introduction of terror after its victory whereas Solidarnosc was from the beginning peaceful and willing to negotiate its demands with the authorities, and ultimately compromised to share power with the communists.

PL

Ostatnie ćwierćwiecze XX wieku będzie pamiętane za sprawą powstania politycznego islamu oraz upadku komunizmu. Początków tego pierwszego można się doszukiwać w zwycięstwie w rewolucji islamskiej w Iranie (1978–1979), a źródeł upadku komunizmu w rewolucji Solidarności w Polsce (1980–1981). Niniejszy artykuł analizuje obie te rewolucje oraz wskazuje niektóre podobieństwa i różnice między nimi. Skupia się zwłaszcza na dwóch aspektach, które każą inaczej ocenić istniejące teorie rewolucji. Pierwszym, wspólnym, jest religia, która jednak w obu przypadkach odegrała całkiem inną rolę. Drugi aspekt to proces rewolucyjny, który również przebiegał inaczej – w Iranie rozpoczynając okres terroru politycznego, a w Polsce umożliwiając pokojowe negocjacje między rządem a robotnikami, którzy ostatecznie otrzymali udział we władzy.

3

War and Peace in the Rhetoric of the Psychedelic Revolution in the United States and the United Kingdom

67%

Dorobek A.

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tom 1(5)

87-96

EN

First, the idea of “warfare” as inherent in the initiation aspect of the psychedelic experience is discussed; then this experience is highlighted as the nucleus of the so called new consciousness, understood by T. Leary as the “revolution of the mind.” Other ideologists of the Hippie generation, though, interpreted it in terms of socio-political “warfare” (J. Sinclair), i. e. in contradiction to “love and peace”: most immediately associated with the Hippies, and here interpreted to some extent along the lines of Baudelaireian “artificial paradise.” The resulting paradoxes, as well as various meanings of “warfare” or “conflict,” are subsequently exemplified on the basis of relevant rock lyrics of the era (e.g. The Beatles, Tomorrow, Jefferson Airplane, MC5), when “artistic articulation” basically meant the musical one. Finally, the paradoxical nature of LSD as the weapon of the Hippie Revolution is elucidated through the analysis of Country Joe & the Fish’s second album.

PL

Na początku omówiono koncepcję “walki” w kontekscie inicjacyjnego aspektu doświadczenia psychodelicznego: centralnego dla “nowej świadomości”, według T. Leary’ego oznaczającej “rewolucję na pozomie mentalnym”. Inni ideologowie pokolenia hipsowskiego interpretowali jednak “nową świadomość” w dosłownym sensie socjo-politycznej “walki” (J. Sinclair), czyli w sprzeczności z filozofią “miłości pokoju”, naturalnie kojarzoną ze światopoglądem hipisowskim, bliską też jednak “sztucznym rajom” w rozumieniu Baudelaire’a. Wynikające stąd paradoksy, jak również różne znaczenia pojęć “walki” i “konfliktu” zilustrowano następnie przykładami z klasycznych piosenek rockowych okresu rewolucji hipsowskiej (m. in. The Beatles, Tomorrow, Jefferson Airplane, MC5), wyrażającej się głównie przez muzykę. Na koniec podjęto próbę wyjaśnienia paradoksalnego charakteru LSD jako głównego oręża tejże rewolucji na przykładzie drugiego albumu grupy Country Joe & the Fish.

4

Distinguishing the Lover of Peace from the Pacifist, the Appeaser, and the Warmonger

67%

Harold J. A.

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nr 1

5–18

EN

How is one to distinguish a true lover of peace from a mere appeaser, a pacifist, and a warmonger? Distinguishing them can be sometimes confusing, as they will often appropriate each other’s language. The criterion for the above distinction does not only lie in outward behavior, as knowledge of inward attitudes is also required. A right understanding of these attitudes and motivations involve at least an implicit grasp of the true nature of peace, which is investigated as something more than the mere absence of war, insofar as peace is primarily a work of two moral virtues: justice and charity. It is in the spirit of justice and charity that the true lover of peace must then distinguish—both in one’s own life and with nations—between what can be ignored and / or forgiven, and what must be redressed. Furthermore, the distinction between the lover of peace and the pacifist, with the possibility of pacifism being a distinct tradition from just war philosophy, is investigated. The argument is made that pacifism should not be considered outside the context of just war because one needs that context to address if and who demands restitution.