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Book Review: Kazimierz Kołodziejczyk, Etyka społeczna Karola Wojtyły, wyd. Adam Marszałek, Toruń 2000, ss. 113
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Book Review: Rudolf Dupkala, Štúrovci a Hegel. K problematike slovenského heglianizmu a antiheglianizmu, Prešov 2000, ss. 120
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Book Review: Zbigniew Stachowski (red.), Pamięć dla przyszłości, Tyczyn 2002, ss. 136
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Book Review: M. Szyszkowska, T. Kozłowski (red.), Polityka i moralność, Warszawa 2001, ss. 266
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Franc Grivec (1878–1963), Slovene theologian, Church historian and student of Slavonic languages and culture, was concerned with the philosophical and religious thought of Czech and Polish writers. He was particularly interested in these aspects of their writings that borrowed inspiration from the idea of Christian community of Slavonic nations. The tradition of Cyril and Methodius, developing in Moravia in the first half of the 20th century, with its international congresses and thematic book series, as well as the writings of O. Březina and Catholic modernists proved very close to Grivec's ideas. At the same time, Grivec won numerous adherents and supporters in the Czech academic circles (J. Vašica and F. Jemelka). At the beginning of the 20th century, Grivec frequently referred to works of Polish authors, acting both as a reviewer and a disseminator. He valued M. Morawski’s neoscholastic thought and early literary-philological writings of M. Zdziechowski, whom he valued for his idea of Slavonic communion and universal Polish messianism. Still, in Polish literature, Grivec is little known. Only one of his books has been translated into Polish and merely several notes about Grivec have appeared in journals. It was only in the ecumenical atmosphere after the Council of Churches that Grivec was presented in Poland – mainly thanks to L. Górka's papers – as a student and theoretician of the Christian unification idea.
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Book Review: Rudolf Dupkala (ed.), Zborník, Fenomén mesianizmu II, vyd. FF PU, Prešov 2002, ss. 254
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The author reveals the essence of the notion of civilization in the descriptive and normative sense. The author points out that there can be singled out four distinctive civilizations on the Balkans: 1) Greek, 2) South Slavonic, 3) Roman, 4) Islamic. With the exception of the Roman civilization, the relations between the other three civilizations have undergone the far-reaching changes during the last years – from good they have transformed to the worst ever-possible relations full in extremely brutal conflicts threatening with the far-reaching destabilization of the existing status quo. The author sees the possibility of overcoming the growing difficulties in the principle that proclaims – the Balkans for the Balkan nations.
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The paper discusses political preconditions and consequences of the first Russian-Chechen war (December 1994 – August 1996). Certain traits common both to Boris Yeltsin’s and Dzhokhar Dudaev’s regimes have been exposed. The mechanism of the manifestation of the peculiarities of the disintegration of empires in the post-Soviet space has been analyzed. It has been shown that the Russian center establishes the hierarchy for the solution of political problems that embroils the possibility of war. Institutional types of terrorism have been described as well as the influence of the executive and legislative power and the military-repressive structures on this process.
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Valerian Muraviov (1885–1932) is one of the most significant repre-sentatives of Russian philosophy of cosmism. He has been lately discovered in Russian history of philosophy. In last decade one took the trouble to pub-lish his works using his remained manuscripts. In this text the author presents Muraviev’s: philosophy of creation, philosophical anthropology and selected problems of political philosophy (also his national idea).
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Book Review: W. Niczyk, Kyjewo-Mohylańska Akademija i Nimećka Kultura, Kyiw, Ukrainskyj Centr Duchownoj Kultury 2001, s. 204
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Book Review: Rudolf Dupkala (ed.), Súčasné podoby filozofowania a filozofie v Pol’sku, Filozofická fakulta PU v Prešove, Prešov 2002, ss. 111
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Book Review: Чураковой Н.А., От сознания к языку (онтологические основания религиозной картины мира), Самара 1998, 288 с.
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In this paper I present the evolution of L. Kolakowski’s views from the Marxist approach through scepticism to specifically religious. I try to emphasize that Kolakowski’s present views are connected with his early Marxism taken not only as description of the world but the way of acting. Polish philosopher starts with scrutiny of ethical norms built on the local tradition and then he goes to argumentation that states the Good as a reason for ethics. But it isn't the God of philosophical research, but the God of belief. Such God establish taboo, and offence against the taboo makes people feel guilty. The guilt gives the real understanding of good and evil. Thus the ultimate reason for ethics is God
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