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enth.

"In der polnischen Gesellschaft der Transformationszeit sind katholisch geprägte Denk- und Handlungsweisen sehr wirksam und üben einen starken Einfluss auf das politische Geschehen aus. Doch sie führen sich nicht auf religiöses Engagement und Indoktrinierung durch die kirchlichen Lehren zurück, sondern auf eine tief verankerte Religionskultur." (Autorenreferat)

In the course of its history, Europe has structured itself by means of two models. The first was based on the territorial expansion of regional forces that used violence to break down the resistance of their weaker neighbors & establish the balance of power. In this way, at least temporarily, the way was paved for more radical changes in their polities. This model was in use until the end of WWII. The second model has been built around European integration. The aim of this process has not been the expansion of regional powers & the territorial conquest of their neighbors; it is based on the initiative of the weak to join the organizations that can satisfy their interests & goals. The process of integration excludes coercive methods. However, there is certain asymmetry in the relationship between the center & the periphery (the strong & the weak). The countries that belong to the center define the membership standards for the 'periphery' & evaluate their implementation. The 'central' countries are in a better position than the peripheral ones since the process of integration bolsters their collective identity, while the weaker states -- by accepting the standards of stronger countries -- have to alter their original identity. 3 References. Adapted from the source document.

In the course of its history, Europe has structured itself by means of two models. The first was based on the territorial expansion of regional forces that used violence to break down the resistance of their weaker neighbors and establish the balance of power. In this way, at least temporarily, the way was paved for more radical changes in their polities. This model was in use until the end of World War II. The second model has been built around European integration. The aim of this process has not been the expansion of regional powers and the territorial conquest of their neighbors; it is based on the initiative of the weak to join the organizations that can satisfy their interests and goals. The process of integration excludes coercive methods. However, there is certain asymmetry in the relationship between the center and the periphery (the strong and the weak). The countries that belong to the center define the membership standards for the 'periphery' and evaluate their implementation. The 'central' countries are in a better position than the peripheral ones since the process of integration bolsters their collective identity, while the weaker states - by accepting the standards of stronger countries - have to alter their original identity. (SOI : PM: S. 97)

Considers the Marxist project in terms of a set of foundational myths similar to those propounded by its major nemesis, Christianity. In G. W. F. Hegel, the original Christian metaphysics undergoes a historicist revision such that the divine will evolve not in heaven, but in human history. Karl Marx turned this mythology on its head by translating it into social terms. In Marxism, social being came to replace being, absolute freedom was theorized as a process of social revolution, & heaven was replaced by a scheme of political organization -- communism. This mythology appealed to the European working classes because it offered them a radical & final release from their situation. It was disseminated through Leninist philosophy, which constructed a new set of social hierarchies on the basis of values that referred to a mythical future. The transition from an eschatology-oriented society in Eastern Europe toward a one-dimension liberal reality has consisted precisely in replacing the Marxist mythology with the institutions of the market & law. 10 References. D. Ryfe

Der vorliegende Beitrag geht der Frage nach, warum und wie Antisemitismus als ein Erklärungsmodell und Problemlösungsvorschlag in einer Gesellschaft (Polen) ernsthaft vertreten werden kann, in der infolge des Holocaust und der späteren judenfeindlichen Politik Ende der 60er Jahre die jüdische Minorität auf eine ganz unbedeutende Restzahl reduziert wurde. Der Autor bietet folgende ideengeschichtliche Erklärung: Das Schicksal Polens, sein Untergang und die bevorstehende Befreiung wird als eine sozialgeschichtliche Widerspiegelung (oder gar: Erfüllung) der Individualgeschichte Christi verklärt und mythologisiert. Polen sei wie Christus "gekreuzigt" worden, wobei in seinem Untergang nicht die eigene Schuld des "Gekreuzigten" sondern die der christus- bzw. polenfeindlichen Welt (die Juden) bezeugt wird. Es ist dabei naheliegend, daß die erwartete "Auferstehung", wodurch Polen und das Polentum wieder als souveränes Handlungssubjekt auf die Bühne tritt, stark apokalyptisch verstanden wird. (ICE)