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Ambroży Grabowski and his problems with censorship(Summary)Censorship activities on the XIX-th century book publishing market in Cracowhave been and are of interests to many historians and library scientists. It is sufficient to mention the names of T. Gutkowski, J. Bieniarzówna, B. Szyndler orA. Aleksiewicz. # ese studies show both dependency of the book and press publisherson censorship injunctions and problems with distribution of texts comingfrom offi cial and clandestine book trade. In Cracow, restrictions forced by censorshipwere evolving refl ecting changes in policy of invaders. An important event wasthe establishment in 1831 of the Committee of Censorship with its activities basedupon their Austrian origins.When analyzing contemporary problems of publishers and booksellers or depictingcensorship in the context of social life of the city, one can not ignore AmbrożyGrabowski – historian and art collector, lover of national memorabilia, but also writerand publisher, bookseller and antiquarian, astute observer of life. His relationshipwith censors concerned both his writing, publishing and bookselling. Preservedsources show his relation to the contemporary system of censorship on all these levels.# is article analyzes censorship interference in author's writings by Grabowski aswell as interference in his bookselling work associated with illegal distribution of emigrationprints, among others by: A. Mickiewicz, J. Lelewel, M. Mochnacki or H. F.de Lamennais. Grabowski's work was interrupted by search of his bookstore conductedin 1836 resulting in his trial. In his notes, he frequently referenced to the problemof censorship in Cracow – describing people and events associated with those practices.All of this makes it worthwhile to learn more about relationship of this fi gure withlocal censorship over many years and on several levels mentioned here.

The following publication presents the activities of the Lithuanian Roman Catholic Society of St. Zita, which in the first half of the 20th century occupied a significant place in the social life of the Lithuanian community in Vilnius. It ran a shelter for Lithuenian women seeking domestic servant work, mediated in finding a job, offered courses in reading, writing and religious studies. The Society organized meetings combined with reading, singing Lithuanian folk songs, stage plays and dances, as well as encouraged the members not to neglect religious matters. Apart from these positive aspects, some negative phenomena took place such as engaging the politically unprofessional members in political games and instilling the hostile attitude towards Polishness.

The following publication presents the activities of the Lithuanian Roman Catholic Society of St. Zita, which in the first half of the 20th century occupied a significant place in the social life of the Lithuanian community in Vilnius. It ran a shelter for Lithuenian women seeking domestic servant work, mediated in finding a job, offered courses in reading, writing and religious studies. The Society organized meetings combined with reading, singing Lithuanian folk songs, stage plays and dances, as well as encouraged the members not to neglect religious matters. Apart from these positive aspects, some negative phenomena took place such as engaging the politically unprofessional members in political games and instilling the hostile attitude towards Polishness.

The author deals with the problem of the role played by foreign nations in the religious life of Israel as the people of Yahwe . He examines the prophetic oracles of the Old Testament where the foreign nations were mentioned in a general way i. e. without their names (about 530 vs.). His conclusions are as follows: The idea that the alien nations were a tool of punishment i the hand of God appeared earlier in the prophetic writings than the idea that the alien nations were an object of Yahwe's salvific care. Punishments and calamities sent by heaven upon sinful nations were a warning or a kind of instruction for Israel that Yahwe was the upright judge of all mankind. The nations, since they witnessed the special care of Yahwe toward the chosen People, exercised a greater or a lesser impact on the implementation of the convenant of Israel. This happened in two ways: negatively (bringing about in Israel feelings of horror, shame or fear of God) and positively (awaking an awarness of the duty to give a good example and to witness for God). In the later prophetic writings the idea emerged that the alien nations were to be gained for Yahwe, but this was more a passive than an active attitude. The prophetic utterences about the nations not mentioned by name were moral and religious admonitions and were not concerned with political affaires. Those admonitions, down the centuries, became more and more eschatological and at the time, they tended to stress the importance of cult.

The article analyzes the process of displacing law and its values from political thinking. There are many indications that law and its values are not a point of reference for contemporary politics, which results from the ongoing process of democratization. The coherence of virtues, law and politics, variously approached and variable over time, lasted in European culture for more than a thousand years. The Greek models have been adopted and consolidated by the Romans and Medieval thinkers. The breakthrough is brought by Machiavelli's writings, which radically changed the view of politics, free will, power. The nature of the state ceases to mean providing citizens with a happy life, and it begins to concern security. As a result, law becomes a tool to protect this security effectively. ; Artykuł jest analizą procesu wyparcia prawa i jego wartości z myślenia politycznego. Wiele wskazuje na to, że dla współczesnej polityki prawo i jego wartości nie stanowią punktu odniesienia, za co odpowiada trwający proces demokratyzacji. Koherencja cnót, prawa i polityki, różnie ujmowanych i zmiennych w czasie, trwała w europejskiej kulturze przez ponad tysiąc lat. Greckie wzorce zostały przejęte i ugruntowane przez Rzymian i myślicieli średniowiecznych. Przełomem stało się dopiero pisarstwo Machiavellego, który radykalnie odmienił spojrzenie na politykę, wolną wolę, władzę. Istota państwa przestaje sprowadzać się do zapewnienia obywatelom szczęśliwego życia, a zaczyna dotyczyć bezpieczeństwa. Co za tym idzie prawo staje się narzędziem służącym do tego, by owo bezpieczeństwo skutecznie zabezpieczyć.

Parental instructions of Wacław Rzewuski for his son Seweryn and daughters from the years 1754 and 1763/64 The education of younger generations had long and rich traditions in the old Polish aristocratic Rzewuski family. The domestic and foreign education of sons in particular played a major role in building the power and social position of the family. The main purpose of this article is to present hitherto unknown sources on the history of the education of members of this family. Between 1754 and 1763 (or 1764) four instructions have survived, written by Wacław Rzewuski for his son Seweryn and two daughters: Teresa Karolina and Ludwika Maria Róża. The first instruction for Seweryn Rzewuski comes from the period of his studies in Warsaw (1754), when the young magnate attended the college of Theatines. In this piece of writing, the father gives detailed instructions on the civic education for his son. This instruction contains advice on how to behave properly during social gatherings and religious ceremonies. It also refers to the rules of the moral education of the young boy. The second instruction for Seweryn contains advice on the protection of the family residences in Podhorce and Olesko and was associated with the political situation in which Waclaw Rzewuski and his sons lived in the years from 1763-1764. However, the two instructions for his daughters are a real rarity. Wacław Rzewuski paid great attention to their security and safety and very good presence. One of the instructions was devoted to the conditions and circumstances for short journeys by the daughters to a nearby church or monastery. In particular, it concerns the staff of the daughters' traveller suite. Another talks about being cautious with fire during their stay in the palace in Podhorce. Both instructions are unique documents of the realities of daily life and domestic trips by young women from the aristocratic sphere, and a father's expectations with regard to their proper behaviour and maintaining good manners. ; Parental instructions of Wacław Rzewuski for his son Seweryn and daughters from the years 1754 and 1763/64 The education of younger generations had long and rich traditions in the old Polish aristocratic Rzewuski family. The domestic and foreign education of sons in particular played a major role in building the power and social position of the family. The main purpose of this article is to present hitherto unknown sources on the history of the education of members of this family. Between 1754 and 1763 (or 1764) four instructions have survived, written by Wacław Rzewuski for his son Seweryn and two daughters: Teresa Karolina and Ludwika Maria Róża. The first instruction for Seweryn Rzewuski comes from the period of his studies in Warsaw (1754), when the young magnate attended the college of Theatines. In this piece of writing, the father gives detailed instructions on the civic education for his son. This instruction contains advice on how to behave properly during social gatherings and religious ceremonies. It also refers to the rules of the moral education of the young boy. The second instruction for Seweryn contains advice on the protection of the family residences in Podhorce and Olesko and was associated with the political situation in which Waclaw Rzewuski and his sons lived in the years from 1763-1764. However, the two instructions for his daughters are a real rarity. Wacław Rzewuski paid great attention to their security and safety and very good presence. One of the instructions was devoted to the conditions and circumstances for short journeys by the daughters to a nearby church or monastery. In particular, it concerns the staff of the daughters' traveller suite. Another talks about being cautious with fire during their stay in the palace in Podhorce. Both instructions are unique documents of the realities of daily life and domestic trips by young women from the aristocratic sphere, and a father's expectations with regard to their proper behaviour and maintaining good manners.

Metaphors of light and darkness belong to the most salient ways of introducing and maintaining the Manichean division into US and THEM in many kinds of discourse, including the Soviet ideological discourse on culture in the period of de-Stalinisation. The present study investigates about 400 articles on cultural matters published in the years 1953--1957 in the newspaper Pravda, characterised, among others, by a confrontational stance connected with the political and cultural turning point of the period. It deals with the metaphors of light and darkness as these were used in the then Soviet cultural propaganda. The study reveals that the metaphors were used as a means of controlling the country's cultural life and that their application was no different from old patterns employed already in Ruthenian writings. They were harnessed to express the categories crucial to the authors the central management of culture, the leading role of certain individuals and circles in creating culture, the superiority of OUR culture over THEIRS, etc. By referring to archetypical notions the author made sure that the propagandist tricks were effective. ; Metaforyka związana z pojęciami jasności i ciemności należy do najbardziej wyrazistych narzędzi służących wprowadzaniu i podtrzymywaniu manichejskiego podziału na swoich i obcych w wielu dyskursach, w tym również w sowieckim ideologicznym dyskursie o kulturze okresu tzw. odwilży. Analizie poddano około 400 tekstów o tematyce kulturalnej, publikowanych w latach 1953–1957 w gazecie "Prawda", które charakteryzują się m.in. konfrontacyjnym charakterem związanym z przesileniem politycznym oraz kulturalnym w epoce poststalinowskiej. Artykuł jest próbą analizy funkcjonowania metaforyki związanej z pojęciami światła i ciemności w sowieckiej propagandzie kulturalnej tego okresu. Okazuje się, że metaforyka ta pełniła ważną rolę w próbach odgórnego sterowania życiem kulturalnym kraju oraz że sposoby jej zastosowania bynajmniej nie odbiegają od najdawniejszych wzorców znanych piśmiennictwu ruskiemu. W badanym dyskursie metafora światła i ciemności pozwalała na wyrażenie istotnych kategorii, na których promocji zależało jego autorom centralizm zarządzania kulturą, przewodnia rola określonych jednostek i środowisk kulturalnych w kreowaniu kultury, wyższość kultury swoich nad kulturą obcych itd. Poprzez odwołanie się do pojęć archetypowych nadawca zyskiwał gwarancję skuteczności tego typu oddziaływania.