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The article discusses the relationship of the movement associated with the Center for Documentation and Social Studies to the birth of "Solidarity" (August–November 1980). Established in 1967, ODiSS first remained in a close formal-legal relationship with the "Więź" team and the Warsaw NCI (as part of the "Znak" movement), then in 1974 became independent, creating a separate entity, alternative and competitive to other Catholic circles and groups. ODiSS saw Solidarity as both a labor syndicate and a mass movement for social revictimization and social empowerment. Activists and participants in the movement were actively involved in assisting regional and company structures of the union, providing advice and legal assistance, and applying for workers' rights in the forum of the People's Republic of Poland's parliament. At the same time, they warned against political involvement of "Solidarity", demands for system change, etc. ODiSS, representing religious people, remained in close contact with Primate S. Wyszynski and the Episcopate, although it was an autonomous environment, acting on its own responsibility. It also held formal and informal talks with representatives of the communist regime. It considered it crucial for both sides of the August agreements to keep their commitments and guarantees, which was to serve a genuine national understanding and the real democratization of socialism. In its activities, it adopted the "constructive center" formula. Being aware of operating within the framework of the legal and political rules in force (a concessionary environment), it balanced between what was optimal and what was possible in certain political realities, hence in its assessment of "Solidarity" it maintained prudent moderation, prudence and realism.

Rafał Łatka's monograph is an analysis of relations between the state and the Church (1970–1989) from the perspective of the Episcopate. The author made a multifaceted analysis regarding not only the mechanisms of functioning of the Episcopate of Poland, the attitude to the process of normalization of relations between the state and the Church, but also referred to the most important socio-political problems in the discussed period (e.g., strikes in 1970; 1976; the birth of "Solidarity"; the attitude towards the democratic opposition, martial law, political transformation of 1988–1989). The role and position of the Episcopate in the years 1970–1989 was strong (and even increased during the "Solidarity" festival), despite the amplitude of changes in relations with the state (the communist regime of Edward Gierek and General Wojciech Jaruzelski). The Church systematically and consistently went beyond the scope of its pastoral ministry, tried to remain present in the political space, strove for the implementation of the most important demands arising from social teaching, demanded "the recovery of civil rights", and made efforts to expand the area of freedom. The line of Primate Stefan Wyszyński, who enjoyed great authority and had charisma, was continued by his successor — Primate Józef Glemp, although different realities (after 1980) required corrections. After 1981, the Church (or rather the new Primate) tried to maintain an "equal distance" between the communist authorities and the opposition (an attempt to reach a settlement — a social agreement between three entities: State/Party — "Solidarity" — the Church). In 1988–1989, the Episcopate joined the process of political transformation ("regulated revolution"), becoming one of the architects of the "round table" agreement.

EZRA'S CAGE". BETWEEN POETRY AND POLITICSEzra Pound 1885–1975 was, next to Thomas Stearns Eliot, the most prominent American poet of modernist. He was considered the creator of vorticism and imagism — modern trends in art and world culture. In his works he reached to different eras and cultural trends. He was as well fascinated by medieval Provençal, Spanish and Italian literature, and Japanese art of haiku. On his work also had an impact scholasticism, Confucianism and Far East literature. In addition to poetry, Pound was also involved in literary criticism, painting and sculpture, he wrote historiosophical es­says and dramas. The greatest fame brought him, however, written for many years, "Canto". During his stay in the British Isles he also dealt with politics and economics. He was considered a supporter of the theory of Social Credit of Hugh Douglas Clifford, aBritish engineer and economic theorist. In the early twenties Pound went to Italy. Here he became fascinated with fascism and the person of Benitto Musollini. In his works including his poetic works appeared clear fascist and anti-Semitic accents. He criticized Jewish international financiers and banking critique of usury. During World War II he gave propaganda "talks" in the Italian radio. He praised the organization of the fascist state and fascism as an idea, and at the same time warned the threat from international Jewish conspiracy. His views meant that he was accused of collaboration and treason. He was arrested and imprisoned in the US prison camp near Genoa. He spent almost amonth in aclosed cage. During his stay in the camp he had nervous breakdown. After transportation to the United States for many years he was locked out in hospital for mentally ill. After leaving the hospital, he returned to public space. Still creative, he was nominated for the most prestigious literary awards. His works have been translated into many languages around the world, including Polish. He died in Italy in 1975.