Suchergebnisse

Dogajanje v času komunistične revolucije bistveno vpliva tako na stanje kot tudi na razumevanje sodobne slovenske družbene situacije. V disertaciji avtorica v luči idejnega nasprotja med krščanstvom in komunizmom ter na podlagi konflikta, ki se je obenem razvil v obdobju revolucije, razišče vzroke in podlage za omenjeni vpliv. Avtorica v delu pokaže na temeljno povezanost sodobnega položaja in komunistične revolucije na Slovenskem. Kot pojmovni okvir ter orodje za razumevanje izbere Girardovo mimetično teorijo in teorijo o grešnem kozlu. Girard namreč kulturo opisuje kot mimetični cikel, kjer posameznik posnema drugega (tako se začne že v samem otroštvu, ko otrok posnema starše in s tem postane družbeno bitje). Posnemanje je gonilo vsake družbe. Poleg tega pa posnemanje lahko omogoči tudi uničenje družbe, kulture. Girard vpelje grešnega kozla kot razrešitev konflikta, kjer imata dva subjekta enako željo in se skupaj obrneta proti grešnemu kozlu, ki zanju predstavlja vzrok mimetične krize, in je njegovo žrtvovanje pogoj za ponovno vzpostavitev družbenega reda in socialne varnosti. Ta teo-retični okvir omogoča tudi raziskovanje preteklih družbenih konfliktov, posebej pa tudi njihovih posledic v sodobnosti, vključno z vidiki spravnih procesov ter tranzicijske pra-vičnosti. Zato ga avtorica plodno uporabi pri omenjenem raziskovanju. Kot dve nasprotujoči idejni podlagi avtorica predstavi krščanstvo in komunizem, ki sta že v svojem idejnem temelju diametralno nasprotni, posebej pa ju prikaže preko Girar-dove teorije. Krščanstvo s krističnim pojmovanjem osebne svobode izstopi iz cikličnosti mehanizma grešnega kozla, komunizem pa prav nasprotno temelji na mimetičnosti. Žrt-vena znamenja v Girardovem pojmovanju, ki opravičijo umor grešnega kozla, temeljijo na dejstvih, ki postanejo sprejemljiva za umor, ne glede na (ne)resničnost le-teh. Implementacija Girardove teorije na slovensko situacijo zajema dva ključna vidika. Prvi vidik je žrtvovanje nasprotnikov komunistične revolucije z žrtvenimi znamenji kolabo-racije, nemirov … Omenjeno žrtvovanje omogoči vzpostavitev totalitarnega komunisti-čnega režima v kraljevini Jugoslaviji in s tem tudi na Slovenskem. Komunizem kot tota-litarni režim ne dopušča alternative, človeka uniformira in osami. Obenem vzpostavi totalni nadzor in teror. Krščanstvo po drugi strani človeka opolnomoči z bogopodobnos-tjo in s tem edinstvenostjo, nedotakljivostjo, nezamenljivostjo ter svobodo. Drugi vidik pa zadeva dejstvo, da konflikt iz časa komunistične revolucije še vedno ni razrešen ter je vladavina prava in vzpostavitev demokratične družbe še vedno nedokon-čan projekt. Kljub demokratični državni ureditvi in propadu komunizma kot dolgoroč-nega družbenopolitičnega in ekonomskega sistema avtorica poudari dva izziva sodobne družbe na Slovenskem. Prvi je prisotnost komunistične ideologije v razmišljanju in delovanju posameznikov, drugi izziv pa je nezadostna uveljavitev tranzicijske pravično-sti. Omenjeni vidiki analize temeljijo najprej že v samem idejnem nasprotju in zasnovi tako komunizma kakor tudi krščanstva. Krščanstvo in komunizem sta v svojem temelju različna. Poseben poudarek je na vidikih dojemanja človeka kot svobodnega in razumskega bitja v obeh idejnih okvirih. Komunizem s komunistično revolucijo nastopi proti človeku, proti človekovemu dostojanstvu in proti človekovi svobodi in s tem krščanstvo postavi v obrambno držo. S tem pa tudi Cerkev, ki je kot ene vidnejših institucij komunistična revolucija ni prevzela in obvladovala, postane braniteljica človekovega življenja in človekovih pravic, obenem pa je postavljena nasproti komunistični revoluciji. Krščanstvo in tudi Cerkev se posluži različnih načinov obrambe in upora, ki niso vselej povsem skladni s krščanskim naukom. Metode obrambe so bile: krščanska drža v odnosu do vojne, do sočloveka, do okupatorja in do revolucionarnih sil, fizična obramba, sodelovanje tako z okupacijskimi kakor tudi revolucionarnimi silami, kulturna, medijska in politična udejstvovanja. Kljub temu je revolucionarno nasilje eskaliralo predvsem v zadnjih letih druge svetovne vojne in prvih letih po revoluciji. Situacije, v katere so bili postavljeni posamezniki na Slovenskem, niso bile enoznačne ali enostavne. Ni šlo zgolj za izbiro med revolucionarno ali protirevolucionarno stranjo, temveč so bile okoliščine zaradi okupacijskih sil bolj zapletene. Ljudem je grozilo neodobravanje, preganjanje ali nasilje z vseh strani. Komunistična partija je monopolizirala odpor proti okupacijskim silam. Že zametki kakršnekoli druge neodvisne organizacije upora so bili lahko kaznovani. Nemalo kristjanov je z namenom domoljubnosti ali nezmožnosti izognitve mobilizaciji postalo del osvobodilnega gibanja, ne glede na ideološko podlago gibanja ali organizacije, ki je gibanje organizirala. Cerkev kljub temu ni bila preveč zaželen partner v uporu, o čemer priča tudi Kardeljevo navodilo: "Duhovne v četah vse postreljajte" (Griesser-Pečar 1996, 109). Ne zgolj navodilo, tudi načrtno degradiranje duhovnikov z zaporom, priporom, deportacijami in usmrtitvami so priča odnosu komunistične partije do cerkvenih dostojanstvenikov. Revolucionarno nasilje je pustilo neslutene posledice ne zgolj v tedanjem obdobju, temveč tudi za sedanji čas, pri čemer pri avtoričinem raziskovanju teh posledic pomembno vlogo igrajo tudi osebne zgodbe, odgovornost na osebni ter družbeni ravni in medgeneracijski prenos travm, ki onemogočajo pravo tranzicijo iz totalitarnega v demokratični sistem. Tranzicija in tranzicijska pravičnost je torej mehanizem, ki si prizadeva v polnosti izpeljati tranzicijo na osebni in družbeni ravni ter vzpostaviti zaupanje v državne institucije, delovanje državnih struktur. Situacija na Slovenskem sicer nakazuje na nekatere pozitivne učinke tranzicijske pravičnosti, kot sta denacionalizacija in odprtje arhivov. Še vedno pa umanjka uveljavitev pravičnosti na osebni ravni, pri čemer so pomemben vidik spravni procesi ter prekinitev medgeneracijskega prenosa travm. Podobno kot na osebni ravni umanjka pravičnost v javni sferi, na primer pluralizacija medijskega prostora, urejene gospodarske pobude, dialog med različnimi družbenimi skupinami, vključno z vstopanjem verskih skupnosti v javno razpravo, vzpostavljanjem zaupanja v državne institucije ipd. Pogled na komunistično revolucijo na Slovenskem skozi prizmo Girardovega grešnega kozla ponudi edinstven okvir, ki poveže razumevanje komunistične revolucije in komu-nističnega sistema s sodobnim položajem slovenske družbe. Po eni strani Girardov mehanizem grešnega kozla lahko razumemo kot dopolnjenega v komunistični revoluciji, po drugi strani pa mehanizem stremi k dopolnitvi v smislu celovite uveljavitve tran-zicijske pravičnosti. ; The events during the communist revolution significantly influence the state and understanding of the contemporary Slovenian social situation. In the dissertation, in the light of the ideological contradiction between Christianity and Communism, and on the basis of the conflict that developed during the revolution, the author explores the causes and grounds for this influence. In this work the author shows the fundamental connection between the contemporary situation and the communist revolution in Slovenia. She chooses Girard's mimetic theory and scapegoat as a conceptual framework and tool for understanding. Girard describes culture as a mimetic cycle, where the individual imitates the other (this starts from the very childhood, when the child imitates his parents and thus becomes a social being). Imitation is the driving force of every company. In addition, imitation can also become a destruction of society, culture. Girard therefore implements the scapegoat as a conflict resolution where the two entities share the same desire and together turn against the scapegoat, which causes them a mimetic crisis and its sacrifice is a condition for restoring social order and social security. This general theoretical framework also makes it possible – to explore past social conflicts, and in particular their consequences in the present, including aspects of reconciliation processes and transitional justice. Therefore, the author fruitfully uses it in the mentioned research. The author embraces Christianity and communism as two opposing ideological bases, which are already diametrically opposed in their conceptual bases, and are especially illuminated by Girard's theory. Christianity, with its cristian notion of personal freedom, stands out from the cyclical nature of the scapegoat, but communism is, on the contrary, based on mimeticism. Victims of character in Girard's conception that justify the murder of a scapegoat are based on facts that become acceptable for murder, regardless of the (un) reality of them. The implementation of Girard's theory on the Slovenian situation thus encompasses two key aspects. The first aspect is the sacrifice of the opponents of the communist revolution with the sacrificial signs of collaboration, riots, … This sacrifice makes it possible to establish a totalitarian communist regime in Yugoslavia, and thus in Slovenia. Communism, as a totalitarian regime, does not allow an alternative, it uniforms and isolates man. At the same time, it establishes total control and terror. Christianity, on the other hand, empowers man with uniqueness, inviolability, irreplaceability and freedom. Another aspect concerns the fact that the conflict from the communist revolution has still not been resolved, and that the rule of law and the establishment of a democratic society are still, in the eyes of many Slovenians, an unfinished project. Despite the democratic state system and the collapse of communism as a long-term socio-political and economic system, the author emphasizes two challenges of contemporary society in Slovenia. The first is the presence of communist ideology in the thinking and action of individuals, and the second challenge is the insufficient implementation of transitional justice. The aforementioned aspects of the analysis are based first of all on the very conceptual contradiction and conception of both communism and Christianity. Christianity and communism are fundamentally different. Particular emphasis is placed on aspects of the perception of man as a free and rational being in both conceptual frameworks. Communism, by communist revolution, stands against man, against human dignity and against human freedom, thereby placing Christianity in a defensive posture. In doing so, the Church, which as one of the most prominent institutions has not been taken over and controlled by the Communist Revolution, becomes a defender of human life and human rights, while at the same time it stands against the Communist Revolution. Christianity, as well as the Church, uses various methods of defense and rebellion that are not always completely in line with Christian teaching. The methods of defense were the Christian stance in relation to war, to fellow human beings, to the occupier and to the revolutionary forces, physical defense, cooperation with both occupation and revolutionary forces, cultural, media and political activities. Nevertheless, revolutionary violence escalated, especially in the last years of World War II and the first years after the revolution. The situations in which individuals in Slovenia were placed were not straightforward or straightforward. It was not merely a choice between a revolutionary or a counter-revolutionary party, but the circumstances were more complex rather than straightforward because of the occupying forces. People were threatened with disapproval, persecution or violence from all sides. The Communist Party monopolized resistance to the occupation forces. The rudiments of any other, independent organization of resistance could have been punished. Quite a few Christians, for the sake of patriotism or inability to evade mobilization, became part of the liberation movement, regardless of the ideological basis of the movement or the organization that organized the movement. The church was not, however, a much-desired partner in the resistance, as evidenced by Kardelj's instruction: "Shoot the priests in the troops." (Griesser-Pečar 1996, 109) Not only the instruction, but also the deliberate degradation of priests through imprisonment, detention, deportation and execution, are witnesses to the Communist Party's attitude towards Church dignitaries. Revolutionary violence has left unprecedented consequences not only in that time but also in the present, with the author's exploration of these consequences also playing a significant role in personal stories, personal and social responsibility, and the intergenerational transmission of traumas that they preclude a real transition from a totalitarian to a democratic system. Transition and transitional justice is thus a mechanism that seeks to fully complete the transition on a personal and social level, and to establish trust in state institutions, the functioning of state structures. Although the situation in Slovenia points to some of the positive effects of transitional justice, such as denationalization, the opening of archives, it still lacks the enforcement of justice on a personal level ; for example, with regard to aspects of media pluralization, orderly economic initiatives, dialogue between different social groups, including the entry of religious communities into public debate, building confidence in state institutions, etc. The view of the communist revolution in Slovenia through the prism of Girard the scapegoat offers a unique framework that connects the understanding of the communist revolution and the communist system with the contemporary position of Slovene society. On the one hand, Girard's mechanism of the scapegoat can be understood as supplemented in the communist revolution, and on the other, the mechanism seeks to supplement in the sense of the full implementation of transitional justice.

Stanisław Szukalski był z jednym z z najgłośniejszych i najbardziej kontrowersyjnych polskich artystów. Znany w Polsce międzywojennej, został zupełnie zapomniany po II wojnie światowej, kontynuował swoją pracę artystyczną w Stanach Zjednoczonych Ameryki, gdzie zmarł w latach 90. Szukalski zafascynowany był słowiańszczyzną, pradawną przeszłością i tradycją Słowian, szczególnie na ziemiach polskich. W tych wątkach historii znajdował inspiracje dla swojej twórczości i koncepcji politycznych. Wzbudzając tradycje inne niż katolickie i łącząc je z myślą polityczną współczesnych sobie Polaków, stał się niezwykłym nie tylko artystą ale i politykiem. Niniejszy artykuł to próba odnalezienia prawdziwych źródeł inspiracji doktryny politycznej i sztuki Stanisława Szukalskiego w oparciu o kontekst historyczny, społeczny i kulturowy epoki.

Przedmiotem artykułu jest ‒ w pierwszej części ‒ próba odpowiedzi na pytanie, w jakim stopniu fakt powoływania sędziów Trybunału Konstytucyjnego przez organ polityczny, tj. Sejm RP, determinuje polityczny charakter samego Trybunału Konstytucyjnego. Autor wskazuje m.in. na podstawie swoich własnych doświadczeń sędziego TK, że poszukiwanie iunctim pomiędzy aktem politycznego wyboru sędziów a ich aktywnością orzeczniczą nie znajduje uzasadnienia, co wyraźnie potwierdzają przykłady konkretnych rozstrzygnięć sądu konstytucyjnego w tzw. hard cases. Sędziowie wyposażeni w bardzo silne gwarancje niezawisłości potrafią zachować obiektywizm ocen i niezależność także od swoich własnych przekonań politycznych. Prawdziwym zagrożeniem niezależności Trybunału Konstytucyjnego jest natomiast presja polityczna wywierana przez rządzących, której przejawem jest np. bezpośrednia personalna krytyka sędziów TK lub odmowa wykonywania orzeczeń sądu konstytucyjnego. Szczególnie niebezpiecznym instrumentem jest próba ingerowania ustawodawcy w sprawy wewnętrznej autonomii proceduralnej TK, zmierzająca m.in. do narzucenia kolejności rozpatrywanych spraw, wprowadzenia większości kwalifikowanej 2/3 przy podejmowaniu orzeczeń w pełnym składzie czy określenia quorum na takim poziomie, który może paraliżować funkcjonowanie sądu konstytucyjnego. W drugiej części artykułu podjęto próbę odpowiedzi na pytanie, czy Trybunał może zbadać konstytucyjność procedur wprowadzonych nową ustawą o TK, zanim przystąpi do stosowania tych procedur. Autor udziela odpowiedzi twierdzącej na to pytanie, przytaczając argumenty na rzecz bezpośredniego stosowania Konstytucji, która w takich wypadkach staje się jedynym punktem odniesienia oceny nowych regulacji proceduralnych. ; In the first part of this paper an attempt is made to answer the question to what extent the fact that judges of the Constitutional Tribunal are appointed by a political organ (the Seym of the Republic of Poland) determines the political character of the Tribunal itself. Based, among otherthings, on his own experience, the author, a retired judge of the Constitutional Tribunal, states that the search for a iunctim between the political appointment of constitutional judges and their adjudicating activity is unjustified, as can be seen from the example of particular judgments delivered by the Constitutional Tribunal in what might be termed hard cases. Judges endowed with very strong guarantees of independence are capable of remaining impartial in their judgments and making decisions independently of their personal beliefs. The real threat to the independenceof the Constitutional Tribunal is political pressure exercised by government, which manifests itself in, for example, direct and personal criticism of Constitutional Tribunal judges or a refusal to implement judicial decisions issued by the Constitutional Tribunal. A particularly dangerous situation arises when a legislator attempts to intervene in the internal procedural autonomy of the Constitutional Tribunal with a view to determining the order in which the matters before the Tribunal should be dealt with, setting a 2/3 qualified majority for decisions 'when sitting as a full court' or determining the required quorum at a level which may paralyse the work of the Constitutional Tribunal altogether. In the second part of the paper the question is asked whether the Constitutional Tribunal may examine the constitutionality of the procedures being introduced by a new law on the Constitutional Tribunal before it proceeds to apply them. The answer to this question is in the affirmative, followed by arguments calling for the direct application of the Constitution which in such cases becomes the only point of reference when new procedural regulations are to be evaluated.

The victory of the National Front Party led by Ms. Marine le Pen within the European Parliamentary Election in France by May 2014 raised the question whether or not it signals the end of the French left-right bipolarized party system. This option remains uncertain. The far-right party of the 45-year-old daughter of National Front founder, Jean-Marie Le Pen, gained new voters, deepening the national audience of the extremist party geographically and in the different categories of the population. But the still remaining French "presidentialist" constitutional political regime continues to operate under a strong constraint in favor of bipolarization. Meanwhile, the possible presence of Ms. Le Pen as the two-qualified opponent for the second round of the presidential election is currently determining, and will continue to determine for the next two years, the political strategies of the 2017 future running candidates and parties.

The victory of the National Front Party led by Ms. Marine le Pen within the European Parliamentary Election in France by May 2014 raised the question whether or not it signals the end of the French left-right bipolarized party system. This option remains uncertain. The far-right party of the 45-year-old daughter of National Front founder, Jean-Marie Le Pen, gained new voters, deepening the national audience of the extremist party geographically and in the different categories of the population. But the still remaining French "presidentialist" constitutional political regime continues to operate under a strong constraint in favor of bipolarization. Meanwhile, the possible presence of Ms. Le Pen as the two-qualified opponent for the second round of the presidential election is currently determining, and will continue to determine for the next two years, the political strategies of the 2017 future running candidates and parties.

Magistrska naloga obravnava in analizira odnose med županom kot najvišjim političnim funkcionarjem in direktorjem občinske uprave kot najvišjim javnim uslužbencem. V prvem delu sta predstavljeni zgodovina lokalne samouprave v Sloveniji in Ustava Republike Slovenije, ki je najvišji splošni pravni akt in lokalni samoupravi posveča svoje poglavje. Načela, ki vodijo lokalno samoupravo in so pomembna za uspešno delovanje in razvoj lokalne samouprave, so načelo avtonomije, načelo subsidiarnosti in načelo regionalizacije. Slovenske občine se vedno bolj vključujejo v skupne občinske uprave za opravljanje posameznih nalog, saj so občinske uprave v manjših občinah kadrovsko nedohranjene. Prav tako se občine vključujejo v združenja občin, saj lahko na ta način bolje zagotavljajo svoj skupni interes na področju lokalne samouprave. Občine med seboj sodelujejo tudi na podlagi sporazumov o pobratenju, ki ima pozitivne učinke na lokalno samoupravo in lokalno okolje, saj gre za stik z mednarodnimi partnerji, izmenjavo izkušenj in pridobitev različnih novih znanj. V nadaljevanju naloge so predstavljene ravni lokalne samouprave v sosednjih državah Republiki Hrvaški in Republiki Avstriji. V drugem, raziskovalnem delu naloge je prikazana primerjava lokalnih skupnosti v dveh izbranih evropskih državah. Na podlagi intervjujev je bila izvedena primerjava odnosov med oblastjo v lokalni samoupravi in politiko. V intervjujih so sodelovali župani in direktorji občinskih uprav manjših slovenskih, hrvaških in avstrijskih občin. V nalogi so predstavljena tudi mnenja županov in direktorjev občinskih uprav o njihovih odnosih v občinah. ; This research work discusses and analyses the relationship between the mayor, as the highest political official and the director of municipal administration as senior civil servant. The first section presents the history of local government in Slovenia and the Constitution of the Republic of Slovenia, which is the highest general legal act and the local government has its own chapter in the Constitution. Principles that lead local government and are important for a successful operation and development of local self-government is the principle of autonomy, the principle of subsidiarity and the principle of regionalization. Slovenian municipalities are increasingly involved in Joint Municipal Administration to perform specific tasks, as the municipal administration in small municipalities are understaffed. In addition, the municipalities integrate themselves in the Association of Municipalities to ensure their common interests better in the field of local self-government. Municipalities cooperate with each other based on agreements of town, which has a positive impact on local government and the local environment, because of the contact with international partners, exchange of experience and the acquisition of various new skills. In the following part of the work levels of local government in the neighbouring countries, the Republic of Croatia and the Republic of Austria are presented. The second part of the research work, a comparison of local communities in the two selected European countries, is presented. A comparison was made about relations between the authorities and the local government policy based on interviews. In the interviews, the mayors and directors of municipal administrations of small Slovenian, Croatian and Austrian municipalities participated. The thesis also shows the opinions of mayors and the directors of municipal administrations of their relations in the municipalities.

The year 1989 was both in Poland and in many other European countries, which were in the sphere of the Soviet influences, the beginning of revolutionary changes: political, economie, social and cultural ones. They also influenced the Polish language of politics which has changed radically for the last 20 years. An important reason for a variety of styles and registers is the instability of the Polish political scene, the abundance of political parties, constantly forming new parliamentary groups and government coalitions, and the disappearance of the others. In the language of the contemporary politics the lexis is particularly extensive and includes thousands of words referring to the public life of the Poles. The major point of the article is the claim that the language of contemporary politics is getting poorer, loses its elegance and becomes more and more primitive. The author sees the reasons for this pauperization in the trends of contemporary culture. He shows the main features of the phenomenon: a turn towards commonness and informality, an emotionality of expressions, a hermetic vision of the world, an impossibility of a dialogue and an increase in populist attitudes.

This study aims to highlight the role of education in a democratic society in the political philosophy of Nicolas de Condorcet. Condorcet refuted legitimising political power on the idea of general will and postulated to replace it with the notion of reason and probability of truth. This assumption tightly linked the wellbeing of democracy with a public education system which, on the one hand, was to prepare citizens to take an active role in the public sphere, and on the other, allow them to improve the political system in which they function in accordance with the progress of the human spirit. ; This study aims to highlight the role of education in a democratic society in the political philosophy of Nicolas de Condorcet. Condorcet refuted legitimising political power on the idea of general will and postulated to replace it with the notion of reason and probability of truth. This assumption tightly linked the wellbeing of democracy with a public education system which, on the one hand, was to prepare citizens to take an active role in the public sphere, and on the other, allow them to improve the political system in which they function in accordance with the progress of the human spirit.

W swych rozważaniach nad globalnym kryzysem edukacji, autor koncentruje się nad coraz ściślejszym splotem między edukacją a ekonomią i polityką, skupiając się przy tym na często pomijanym wymiarze światowego kryzysu edukacyjnego, a mianowicie na braku uznania edukacji za cel znaczący sam w sobie. Ilustrując swoje przemyślenia trzema przykładami z USA, Izraela i Polski, autor naświetla obecny kryzys jako ogólny atak na życie intelektualne oraz ukazuje jego rolę w życiu jednostek i społeczeństwa. ; In his reflection on the global crisis in education, the author points to the growing conflation of education with economics and politics and considers a generally neglected dimension of worldwide educational crisis, namely, the persistent lack of appreciation of education as a significant end in itself. He illustrates his point on three national cases - the United States, Israel and Poland – and shows the current crisis as a general attack using the life of the mind and the role it plays in the life of society and individuals.

Problem przystąpienia Polski do strefy euro jest ponadczasowy, ważny nie tylko w kwestiach gospodarczych i politycznych, ale przede wszystkim cywilizacyjnych. Nasz kraj po upadku komunizmu opowiedział się za włączeniem do struktur europejskich (NATO i Unia Europejska). Była w tym wyborze zgoda elit politycznych, podporządkowano temu całą polską politykę wewnętrzną i zagraniczną. Cel został osiągnięty w latach 1999–2004. Wydawać by się mogło, że po osiągnięciu tego sukcesu państwo polskie dalej będzie się integrować z Zachodem, wpisywać się w krąg cywilizacji zachodnioeuropejskiej. To jedyna droga wyjścia z peryferii i zajęcia miejsca w centrum Europy i zachodniej cywilizacji, do czego Polska dążyła bezskutecznie przez kilkaset lat. Tymczasem okazało się, że większość elit politycznych z koniunkturalnych i doraźnych pobudek zmieniła w tej fundamentalnej sprawie zdanie. Jest to bardzo niebezpieczny trend polityczny, ponieważ możemy być w najbliższej przyszłości jako państwo, ale również społeczeństwo zmarginalizowani jako peryferie w przestrzeni europejskiej. Euro to nie tylko wspólna waluta, ale gwarant stałego miejsca w centrum Europy co mogłoby zapewnić Polsce bezpieczny byt, stabilność gospodarczą obecnie i w przyszłości, wyzwolenie się od przeszłości wschodnioeuropejskiej. ; The issue of Poland's accession to the eurozone is universal and crucial both in economic and political terms, as well as with reference to civilizational processes. After the collapse of communism, Poland opted to join European structures (NATO and the European Union). This choice was concordantly made by the political elite, and the entire internal and foreign policy of Poland was aimed at these goals, which were eventually achieved in 1999–2004. It might seem that having succeeded there, Poland would continue to integrate with the West and become a part of Western European civilization. This is the only way to escape the peripheries and take a central position in Europe and western civilization, something Poland has unavailingly endeavored to achieve for centuries. It has turned out, however, that on account of opportunistic and short-term gains the majority of the political elite have changed their standpoint on this fundamental issue. This political trend is quite dangerous as it may result in the Polish state and society being marginalized on the peripheries of European circles. The euro is more than a single currency, it is also a guarantee of Poland's permanent position in the center of Europe, that could ensure secure its existence, its present and future economic stability, and liberation from its Eastern European past.

Problem przystąpienia Polski do strefy euro jest ponadczasowy, ważny nie tylko w kwestiach gospodarczych i politycznych, ale przede wszystkim cywilizacyjnych. Nasz kraj po upadku komunizmu opowiedział się za włączeniem do struktur europejskich (NATO i Unia Europejska). Była w tym wyborze zgoda elit politycznych, podporządkowano temu całą polską politykę wewnętrzną i zagraniczną. Cel został osiągnięty w latach 1999–2004. Wydawać by się mogło, że po osiągnięciu tego sukcesu państwo polskie dalej będzie się integrować z Zachodem, wpisywać się w krąg cywilizacji zachodnioeuropejskiej. To jedyna droga wyjścia z peryferii i zajęcia miejsca w centrum Europy i zachodniej cywilizacji, do czego Polska dążyła bezskutecznie przez kilkaset lat. Tymczasem okazało się, że większość elit politycznych z koniunkturalnych i doraźnych pobudek zmieniła w tej fundamentalnej sprawie zdanie. Jest to bardzo niebezpieczny trend polityczny, ponieważ możemy być w najbliższej przyszłości jako państwo, ale również społeczeństwo zmarginalizowani jako peryferie w przestrzeni europejskiej. Euro to nie tylko wspólna waluta, ale gwarant stałego miejsca w centrum Europy co mogłoby zapewnić Polsce bezpieczny byt, stabilność gospodarczą obecnie i w przyszłości, wyzwolenie się od przeszłości wschodnioeuropejskiej. ; The issue of Poland's accession to the eurozone is universal and crucial both in economic and political terms, as well as with reference to civilizational processes. After the collapse of communism, Poland opted to join European structures (NATO and the European Union). This choice was concordantly made by the political elite, and the entire internal and foreign policy of Poland was aimed at these goals, which were eventually achieved in 1999–2004. It might seem that having succeeded there, Poland would continue to integrate with the West and become a part of Western European civilization. This is the only way to escape the peripheries and take a central position in Europe and western civilization, something Poland has unavailingly endeavored to achieve for centuries. It has turned out, however, that on account of opportunistic and short-term gains the majority of the political elite have changed their standpoint on this fundamental issue. This political trend is quite dangerous as it may result in the Polish state and society being marginalized on the peripheries of European circles. The euro is more than a single currency, it is also a guarantee of Poland's permanent position in the center of Europe, that could ensure secure its existence, its present and future economic stability, and liberation from its Eastern European past.

Christianity, filtered through the heritage of Enlightenment, is a founding stone of European identity. Western Christianity is of particular importance here, as only in the region it dominated we can speak of Enlightenment and periods that precede it, that is Renaissance and Reformation. European Union is primarily constituted by countries that are culturally related to Western (Latin) Christianity. Enlightenment (secular rationalism) as such was not sufficient for creation of European identity. The paper describes the evolution of European identity closely linked with Christianity, that was later on left for rationalism and national identities. I try to prove that the identity of Europeans is historically closely linked to the diversity of nations that constitute Europe and that a national identity serves to underline European Community rather than deny it. Existing European identity has its roots in common history, contrary to popular believes that Europeans identify only with their nations. The paper also explains why new European identity needs to be constructed in relation to common European past and not in relation to the future of Europe.

The purpose of this paper is to analyze public discussion on the place of the artist Nergal in Polish society (or outside of this society). This discussion has significantly expanded the present context of the tabloidization of political stage and the dimension of politicality. As indicated by Chantal Mouffe, modern politicality is played out in the "moral register". The conflict between "right and left" wing is replaced by the "struggle between good and evil". Politicians have 'used' a private individual, or the artist-celebrity - Adam Darski, to create a powerful social dichotomy, dividing society into good, religious, Catholic believers who condemn the staged artistic expression of the Behemoth band and the bad, non-religious, non-Catholic non-believers who are indifferent to how religious symbols are used. What is peculiar is the fact that this discussion took place in the opinion-forming press on the one hand and in tabloids and gossip services on the other. This undoubtedly demonstrated the tabloid-like dimension of the Polish political stage, which has been observable for some time now, although all sides were convinced they were acting as a defender of Polish democracy.

Historical policy versus the politics of remembrance is undoubtedly a policy, or a peculiar way to 'conduct policy,' where the optimally true knowledge of history as well as falsified and mythicized information about the past are a means to maintain, win and participate in power. By this token, historical policy is about the instrumentalization of the knowledge of history and mythicized accounts or opinions of the past for the sake of the implementation of a political agenda.So far, the concept of 'historical policy' has not yet become a clear academic category, which makes it difficult to agree what it actually encompasses. Still, the concept of 'historical policy' stands a chance of becoming an objective category in political science. Some professional historians may lean towards a certain skepticism, especially if they accept the traditional paradigm of studying the history of society.Misunderstandings regarding the issue of 'historical policy' sometimes result in a tendency to reject the possibility of this concept being applied by academics from the humanities and social fields of science. Recently, the issue of 'historical policy' has become of interest to political scientists, whose area of study involves the multiplicity of 'detailed policies.''Historical policy' is also discussed by many journalists who do not always present deepened reflections and concrete attitudes, as they rather tend to express their subjective views. It turns out that some Polish historians, political scientists and journalists are embroiled in the current political dispute in Poland. They frequently assume the role of lobbyists or opponents of one option of historical policy or another. The issue of historical policy requires analysis and explanation in an objective and multidisciplinary manner. It is a positive phenomenon that more and more publications with academic aspirations are emerging on this subject in Poland. One should recommend the cooperation between political scientists and historians in order to review and reliably explain planned and executed historical policy in a comparative manner. ; Historical policy versus the politics of remembrance is undoubtedly a policy, or a peculiar way to 'conduct policy,' where the optimally true knowledge of history as well as falsified and mythicized information about the past are a means to maintain, win and participate in power. By this token, historical policy is about the instrumentalization of the knowledge of history and mythicized accounts or opinions of the past for the sake of the implementation of a political agenda.So far, the concept of 'historical policy' has not yet become a clear academic category, which makes it difficult to agree what it actually encompasses. Still, the concept of 'historical policy' stands a chance of becoming an objective category in political science. Some professional historians may lean towards a certain skepticism, especially if they accept the traditional paradigm of studying the history of society.Misunderstandings regarding the issue of 'historical policy' sometimes result in a tendency to reject the possibility of this concept being applied by academics from the humanities and social fields of science. Recently, the issue of 'historical policy' has become of interest to political scientists, whose area of study involves the multiplicity of 'detailed policies.''Historical policy' is also discussed by many journalists who do not always present deepened reflections and concrete attitudes, as they rather tend to express their subjective views. It turns out that some Polish historians, political scientists and journalists are embroiled in the current political dispute in Poland. They frequently assume the role of lobbyists or opponents of one option of historical policy or another. The issue of historical policy requires analysis and explanation in an objective and multidisciplinary manner. It is a positive phenomenon that more and more publications with academic aspirations are emerging on this subject in Poland. One should recommend the cooperation between political scientists and historians in order to review and reliably explain planned and executed historical policy in a comparative manner.

The article seeks an answer for several questions, as: Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? It might be explained by pointing to the political situation of the Syriac Chrstianas community under the reign of the Persian king Chosroes II Parviz. ; The article seeks an answer for several questions, as: Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? It might be explained by pointing to the political situation of the Syriac Chrstianas community under the reign of the Persian king Chosroes II Parviz.