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There is no doubt that the Catholic Church is in a deep crisis. On the one hand, it is internally divided between supporters of the changes initiated during the Second Vatican Council (1962–1965) and conservatives opposing these changes in the name of the (Counter-Reformation) decisions made during the Council of Trent (1545–1563). On the other hand, the Church is involved in a number of political, financial, paedophile, etc. scandals. They prove the progressive loss of contact of this institution with the world as a place to preach the Gospel. For both of these reasons, the number of believers in countries considered Catholic is steadily decreasing. The purpose of this article is to correct or supplement this diagnosis. Historically, the Catholic Church – like many other religious organizations – has never been "spotless". However, this did not prevent Catholics from identifying themselves with this institution as the depository of the Revealed Truth. Today is different. Many of them are experiencing an identity crisis. They cannot reconcile the Gospel (which takes the form of religious dogma) with the existential and moral challenges they face every day. The subject of the research undertaken in this article is to find answers to the questions (1) about the skills that allow them to reconcile one with the other and (2) about the role of the Church in the education of the community of the faithful.

The aim of the article is to find a formula that would enable a political community to construct its own historical identity in a way that protects it from the symbolic pressure exerted on it by other communities of memory, as well as from losing the distance to its own memories. There are (at least) two hurdles that need to be considered in achieving this goal. The first is history treated as an 'objective rapporteur' of past events and 'the only competent conciliator' in disputes about the correct interpretation of these events. This illusion is not only about history. Émile Durkheim's claim that the 'social facts' are obvious in the cognitive sense has caused a problem history faces today on an equal footing with (other) social sciences. The second obstacle hindering the construction of historical identity are stereotypes, resentments or habits of a community. These obstacles are grounded in its culture, which is the very same culture that equips the community with the ability to eliminate these obstacles. The solution to the dilemma in question is dialogue. The article indicates three of its applications. Dialogue is (1) a necessary condition for the community to reach an agreement on the events it remembers, (2) a measure that makes it possible to compare the memories of the community with the data collected by historians, and, above all, (3) it is a call to participate in the intercommunity process of shaping and protecting the culture of remembrance. ; Celem artykułu jest znalezienie formuły umożliwiającej wspólnocie politycznej konstruowanie własnej tożsamości dziejowej w sposób chroniący ją tyleż przed symboliczną presją wywieraną na nią przez inne wspólnoty pamięci, co utratą dystansu do własnych wspomnień. Osiągnięcie tak postawionego celu wymaga przezwyciężenia co najmniej dwóch przeszkód. Pierwszą z nich jest traktowanie historii jako "obiektywnego sprawozdawcy" wydarzeń przeszłych oraz "jedynego kompetentnego rozjemcy" w sporach o prawidłową interpretację tych wydarzeń. Iluzja, z którą mamy tu do czynienia, dotyczy nie tylko historii. Teza Émile'a Durkheima o poznawczej oczywistości faktów społecznych okazała się źródłem problemu, któremu historia stawia dziś czoła na równi z (innymi) naukami społecznymi. Drugą przeszkodę utrudniającą konstruowanie tożsamości historycznej stanowią stereotypy, urazy czy nawyki danej zbiorowości. Przeszkody tego rodzaju ugruntowane są w jej kulturze – tej samej kulturze, która wyposaża zbiorowość w umiejętność ich eliminowania. Rozwiązania zarysowanego w ten sposób problemu dostarcza dialog. W artykule wskazane zostały trzy jego zastosowania. Dialog jest warunkiem koniecznym osiągania przez wspólnotę porozumienia dotyczącego rozpamiętywanych przez nią wydarzeń, formułą umożliwiającą porównywanie jej wspomnień z danymi gromadzonymi przez historyków, a przede wszystkim wezwaniem do uczestnictwa w międzywspólnotowym procesie kształtowania i ochrony kultury pamięci.

The purpose of the paper is twofold. Firstly, to formulate a definition of University social responsibility (which takes into account social expectations towards this institution and its internal determinants as well). The final result of this research is the definition built on two concepts. On one hand, it is a stakeholder policy, on the other hand, a whistleblower policy. These are the criteria of responsibility, that is to say, rules which make the institution transparent and open to social criticism. Secondly, the article tends to establish whether a university in Poland (treated as a dominant institution of knowledge) is rightly seen as an irresponsible partner of civil society. Form the business ethics perspective the university is the more responsible, the more intensive are its relations with the social environment represented by stakeholders and whistleblowers. When they do not play their parts properly, the relations must be considered dysfunctional. Additional explanation of this problem is provided by the theory of management. In a use of the concept of the final customer, public opinion can find out if it—really—is the main interlocutor of the university. Social partners of this institution focus their attention on politicians and public administration taken as the alternative final customer of the academic product.

Domniemane i rzeczywiste przyczyny chińskiego cudu gospodarczego. Polemikaz Kazimierzem Poznańskim [Alleged and real reasons for the Chinese economy miracle. A polemicwith Kazimierz Poznański] edited by W. Banach, M.A. Michalski, J. Sójka, "Człowiek i Społeczeństwo"vol. XLVI: Między Chinami a Zachodem. Pytanie o źródła chińskiego sukcesu gospodarczego [BetweenChina and the West. An inquiry into the sources of the Chinese economic miracle], Poznań 2018,pp. 67–84, Adam Mickiewicz University. Faculty of Social Sciences Press. ISSN 0239-3271.
China has come a long way in the last hundred years. It is so long that it's easy to forget about the problems that the Chinese had to face earlier. They struggled with patterns of long duration making it difficult for them to break out of the centuries-old stagnation. The Chinese were looking for new patterns of political culture. However, not only those patterns required a correction. If Fukuyama is right, the rules of caring for one's family at the expense of social obligations have turned out to be no less troublesome. The Chinese way to prosperity led then not only through the public sphere, but also through the hearts and minds of the Chinese. They had to cut themselves off from the past. Meanwhile, in the time of economic prosperity, the longing for the past returns. The place of doctrines borrowed from the Western world replaces nostalgia. Deng Xiaoping's political references to the teachings of Confucius are – in the blink of an eye – becoming the basic message. It is not surprising that the Chinese people want to forget about the embarrassing moments of their own history. These trends, however, should not affect external observers of economic life in China. One of such observers is Kazimierz Poznański. He believes that the cause of the Chinese economic miracle is the Confucian ethics (despite the historical changes shaping the Chinese mentality). The aim of the article is to verify this hypothesis.

Badania podjęte w niniejszym artykule podzielone zostały na dwie części. Ich pierwszym celem jest ustalenie, czym jest społeczna odpowiedzialność uniwersytetu. Wynikiem tego postępowania jest definicja obejmująca zobowiązania uniwersytetu wobec interesariuszy i demaskatorów (sygnalistów). Wybór wymienionych aktorów nie jest przypadkowy. Tak skonstruowana definicja uwzględnia wymóg transparentności uniwersytetu oraz jego otwartości na społeczną krytykę. Po drugie, artykuł zmierza do ustalenia, czy polski uniwersytet – jako dominująca instytucja wiedzy – jest zarządzany w sposób społecznie odpowiedzialny. Posiłkując się zasadami odpowiedzialnej edukacji menedżerskiej (PRME), przyjąć należy, że miarą jego poprawności jest jego stosunek do społecznego otoczenia. To stwierdzenie wiedzie do pytania o jakość relacji polskiego uniwersytetu z interesariuszami i demaskatorami postrzeganymi jako oczy i uszy społeczeństwa obywatelskiego.

The purpose of the paper is twofold. Firstly, to formulate a definition of University social responsibility (which takes into account social expectations towards this institution and its internal determinants as well). The final result of this research is the definition built on two concepts. On one hand, it is a stakeholder policy, on the other hand, a whistleblower policy. These are the criteria of responsibility, that is to say, rules which make the institution transparent and open to social criticism. Secondly, the article tends to establish whether a university in Poland (treated as a dominant institution of knowledge) is rightly seen as an irresponsible partner of civil society. Form the business ethics perspective the university is the more responsible, the more intensive are its relations with the social environment represented by stakeholders and whistleblowers. When they do not play their parts properly, the relations must be considered dysfunctional. Additional explanation of this problem is provided by the theory of management. In a use of the concept of the final customer, public opinion can find out if it—really—is the main interlocutor of the university. Social partners of this institution focus their attention on politicians and public administration taken as the alternative final customer of the academic product. ; Publication of English-language versions of the volumes of the "Annales. Ethics in Economic Life" financed through contract no. 501/1/P-DUN/2017 from the funds of the Ministry of Science and Higher Education devoted to the promotion of scholarship.

Two parallel problems come under close scrutiny in my paper. First of them concerns the question whether victims of a (politically or economically) stronger thief are ethically entitled to steal their property in revenge? I argue that this kind of theft could be seen as a hidden form of protection because the symbolic relation between the first aggressor and his victim is extremely unequal. An ordinary man usually has no public means to oppose corporation or political institution. He has then to decide whether he chooses ethical perfection, which would stop him from doing anything; or he is ready, by himself, to inflict punishment on an (institutionalized) thief. The other problem concerns the consequences of the acceptance of 'the balancing strategy.' The case of modern state shows how hidden fighting against a stronger thief brings about opposite results. On one hand, an unfair political institution is deprived of its rights. But, on the other hand, the insubordinate citizen, who plays the part of the only owner of the criterion of fairness, destroys the rules of common life.

The patterns of culture is a well known phrase which was used for first time by Ruth Benedict. The successors of this tradition believe that culture – in its essence – is governed by rules of a different kind. Anthropologists, sociologists and representatives of cultural studies, focus attention on patterns of very long duration (long-term historical structures which denote a variety of organized behaviours). One of these researchers is Janusz Hryniewicz. According to Hryniewicz, Polish economic practice is deeply involved in the cultural patterns of a so called manor farm origin. Unfortunately, this statement is inefficiently justified. This assumption is supported by circumstancial evidence (similarities between historical events) instead of the proper structural analysis of historical data. The main purpose of this paper is to scrutinize how patterns of culture (especially patterns of Polish economic culture) arise and which factors determine their stability.