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141. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Wacław Sadkowski Bells of Doom
142. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Ryszard Józef Boreński The Uprising—Day Four
143. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Jerzy Kłoczowski The Warsaw Uprising in Memory and Historiography
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The author, an insurgent and a historian, presents a series of remarks on the subject of the Warsaw Uprising and related research work. Among others, he points to the necessity of establishing an Institute that would research the issues in a complex way and demands speeding up the work on critical papers about military actions by the insurgent forces; he also remarks that the Polish insurgents, without knowing it, became the defenders of Europe’s freedom against Stalinism. There is mention that Warsaw constituted a monument to “Nazi Barbarity”, as well as Polish-Polish controversies on the issue of the Uprising, that still remain, even today.
144. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Krzysztof Dunin-Wąsowicz The Socialist Movement in the Warsaw Uprising
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The decision to start the uprising rested chiefly with a few persons from the high command of the Home Army. Political authorities, including Kazimierz Pużak, PPS and the National Unity Council leader, had no influence on the Uprising outbreak and date decisions.Immediately after the uprising outbreak, the socialist movement joined the action, both in the civilian and military area, as did all socialist movement factions. A very important role was played by the well-developed and influential press, coming out in all districts of liberated Warsaw. Socialist activists repeatedly appealed to the allied authorities for active aid for fighting Warsaw.In the city military socialist groups took active part in military operations in all Warsaw’s districts, and in particular in Śródmieście, Wola, Stare Miasto, Powiśle and Żoliborz. Similarly socialist activists took active part in organizing relief for civilian population. The socialist movement was the largest and the most influential political movement in the fighting Warsaw. In the face of insufficient aid from the allied states and the Soviet Army, Warsaw had to capitulate which was reported by socialist Robotnik in words full of sorrow and pathos on 4 October 1944.
145. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Antoni Czarkowski Life Saved a Hundred Times
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The author recounts the dramatic life of Warsaw’s population during the uprising against the Germans. After miraculously escaping death in a mass execution,Czarkowski teamed up with several other men and lived the hard life of a refugee among the city’s ruins. He and his companions continuously risked death, both from the hands of Nazi execution squads as well as in the buildings, methodically demolished by the occupant as the city was razed to the ground in revenge for the insurgency.
146. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Jerzy Krzyżanowski My Generation
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In an autobiographical account the author, born in 1922, describes his childhood and school years in Lublin, then briefly presents the experiences of his generation during the German occupation, devoting more space to the period 1944–1947 he spent in Soviet camps deported as a soldier of AK (Home Army).Upon his return to Poland he embarked upon professional work in publishing industry and academic study. He left Poland in 1959 resuming a teaching career at several of American universities, and publishing a significant number of studies and novels. He considers freedom to be the key to his success.
147. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Marian Marek Drozdowski American Polonia and the Warsaw Uprising
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In 1944, American Polonia consisted of two separate social groups. The first one was the so-called “old Polonia”. This group was significantly assimilated into America’s culture and way of life, and had strong self-help organizations. The second group, “new Polonia”, was formed of wartime émigrés, mainly with intellectual backgrounds. They experienced at first hand the anti-human policies of the Nazi and Soviet systems.In the Polish American Congress, founded in 1944 by representatives of both groups, there was great concern about the policies of President Franklin D. Roosevelt. The fear was that these policies would allow Stalin, by a method of fait accompli, to introduce the Soviet system in all countries “liberated” by the Red Army. Old Polonia was under the influence of the US Administration and, despite reservations, supported the approach of Polish Prime Minister Stanisław Mikołajczyk who was committed to finding a Polish-Soviet compromise. Such a compromise turned out to be impossible because of Stalin’s demands. Firstly, nearly 50% of the pre-war territory of Poland was to be ceded to the Soviet Union. Secondly, fundamental changes were to be made in the government leadership of the Polish satellite state.New Polonia, which in 1942 formed the National Committee of Americans of Polish Descent, had a strong intellectual group. They warned the Polish American Congress and the US Administration against conceding to Stalin’s demands. From the perspective of the Sixtieth Anniversary of the Warsaw Uprising, their evaluation of Stalin’s policy has turned out to be correct.There was also a small group of Polish American activists centered around Professor Oskar Lange and the eminent poet Julian Tuwim, who belonged to the so-called Kościuszko League. During the Warsaw Uprising they were willing to accept Stalin’s demands and in connection with this supported the policies of the Polish Committee for National Liberation (a pro-communist coalition).The overwhelming majority of American Polonia was involved in unmasking false information about the Warsaw Uprising in the American press. They signed petitions to the President and Secretary of State. They collected money. They organized religious and patriotic meetings at which true information about the Warsaw Uprising was presented.
148. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Aleksandra Ziółkowska-Boehm Kaja, a Stretscher-Barear from the Warsaw Uprising, Saviour of the Hubal Cross
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This paper is a fragment of the book “Kaja od Radosława, czyli historia Hubalowego Krzyża”, which was published by Warszawskie Wydawnictwo Literackie Muza in 2006. It will be published by the American publisher The Military History Press under the title “Kaia Savior of the Hubal Cross”. Covering a century of Polish history, it is full of tragic and compelling events. Such historic events as Polish life in Siberia, Warsaw before the war, the German occupation, the Warsaw Uprising, life in Ostaszków, and the rebuilding of Warsaw are included.The hero Kaia is a woman, christened Cesaria, whose father was expelled to Siberia in 1905 for conspiring against the tsar. Kaia spent her early childhood there, and the family lived near the mountain Altaj. A chapter shows how the Polish community lived there, organized their daily lives, etc. In 1922, the family returned to free Poland, the train trip back taking almost a year. This ordeal is highlighted as a series of stops sometimes lasting for weeks because of heavy snow accumulation, the men shoveling a pathway for the train to pass through, many deaths occurring from the frigid cold with the “caboose” used as a mortuary for Poles to be returned to their homeland for burial. Kaia entered the school system, was eventually educated as an architect, and then World War II started. She lived under the German occupation for the first few years, and later became a conspirator by helping the underground movement. She joined the Armia Krajowa in 1942. At considerable risk, her apartment became a meeting place for the conspirators.After Hubal’s death, one of his couriers gave Kaia the Hubal Cross Virtuti Militari. The cross was with her for the ensuing 50 years. During the Warsaw Uprising, in which she was a courier, she carried the cross around her neck. Many times, she had to travel via the Warsaw underground sewer system. Twice, she was wounded. After the Warsaw Uprising collapsed, she went to the east territory to look for her mother. She was captured by the Russian NKVD in Białystok and sent to Ostaszków. An interesting scene describes one of many interrogations: the Russian interrogator asks if she knows about the cross. Her reply causes a puzzled look on his face. The cross was never discovered (she had hidden it in a specially made shoe). Protection of the Virtuti Militari Cross, which at first had been a challenge to Kaia to survive the Uprising and Russian imprisonment, later became a symbol of courage and determination of the Polish people. In 1946, Kaia returned to Poland very ill and weighing only 38 kg (83.6 pounds). Eventually recovering her health, she worked as an architect involved in the rebuilding of Warsaw totally decimated by the Germans.In the Warsaw Uprising chapter, Kaia’s diary is included, and the book relates the scenes and events that she described. One such experience is most moving. It was a quiet moment, i.e. the shooting had subsided. On a warm beautiful August night, she was sitting, enjoying the quiet alone when, a young man sat down next to her. He was a colleague from architectural school. Together, a few months earlier, they had attended a university ball, and Kaia remembered him as always being funny and amusing. Then, she noticed he was missing one eye and part of his chin. He returned her gaze and jokingly said, “I still have one eye left”. And then, he quietly sang a popular song that they had danced the waltz to… “Not to be in love on such a beautiful night is a sin”… Kaia had to be in the same mood as he was and smiled. A few days later, half of his body was covered in ruins…he could not be helped. His death lasted several days, and he is buried in Powązki Cemetery, like many soldiers of the Uprising.
149. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Mieczysław Sztejerwald Forcing the Germans from the Kuczyński Outpost
150. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Józef Warszawski Universalism. An Outline of the National Social Philosophy
151. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Jan Strzelecki Memory of the Uprising
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The author recounts his part in the Warsaw Uprising through the prism of general human concepts like brotherhood, death, faith, freedom, memory, etc. in an attempt to show what such ideals meant for his comrades in battle and himself, how they functioned in later years—and how they influenced his generation's world outlook and life. For Strzelecki the Warsaw Uprising stood in defense of supreme human values, was a necessity without which there would have been no hope of survival either for human values or the Polish nation.
152. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Adam Szpaderski The Importance of Tadeusz Kotarbiński’s Metapraxiology for Management Theory
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The thesis of this paper is that Tadeusz Kotarbiński’s metapraxiology and the studies by other members of the Polish Praxiological School it inspired, constitute promising material for the development of praxiology as a metatheory for management- and organization-related sciences. The idea of adopting praxiology as a metatheory for the study of management is a well-advanced and long-term research project, whose seven correlated areas I list in the main text. Comparative analyses of subject literature allow the conclusion that the basic theorems of praxiology, i.e. its practical directives (both as logical and normative sentences), are in many ways similar to organization theory theorems. Therefore, I believe that with the help of some theoretical intervention we may well be able to apply (and develop) praxiology and metapraxiology to resolve some of the management-related sciences’ metatheoretical problems. One them is the structural chaos and ambiguity of basic terminology. I focus on: 1) the praxiological systemization of management theory, and 2) the application of the idea of praxiological efficaciousness to resolving the ambiguity problem in basic management theory terminology (on the example of the term effectiveness).
153. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Ulrich Schrade Tadeusz Kotarbiński’s United Humanity Concept
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The eminent 20th-century Polish philosopher Tadeusz Kotarbiński (1886–1981) is the author of a novatory philosophy of combating global suffering. Kotarbiński’s theory states that although humans are by nature rational, and additionally endowed with goodwill, human life nonetheless offers an endless stream of pain and suffering. Some of this suffering results from the essence of the human condition and can not be helped, mostly, however, it is the effect of the meanderings of the human mind and can be eliminated by education. More than by anything else, the human mind is brought to err by so-called phantasmats, or emotion-laden intellectual mirages, mainly of a religious, national and political nature. Such phantasmats are the source and fundament of humanity’s divisions into hostile cultures, nations and political systems, which in turn gives rise to conflict between civilizations, countries and ideologies, inadvertently accompaniedby mounting mistrust, suspiciousness, xenophobia, hatred, armaments—and ultimately war. All this means an ocean of suffering for countless individuals. Both in philosophy and praxis Kotarbiński strove to eliminate all sources of suffering, including that stemming from differences in culture, development, nationality, and politics. He believed in the motivating powers of reason and the creative powers of persuasion, and consequently sought to attain his goal by rationalization, or focusing solely on the logic-driven and common experiencing of the human fate in a bid to eradicate cultural, national and political difference. Thus united, humanity would melt into one big human state devoted to lingering inevitable suffering. Today similar views are promoted as “global humanism”—which makes Kotarbiński a pioneer of the Humanistic Manifesto 2000. An Appeal for New Global Humanism brochure.
154. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Werner Krieglstein The Ancient, Prebuddhist, Tibetan Bon Religion as a Form of Compassionate Spirituality in Tune With Nature, a Comment
155. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Maciej Magura Goralski The Ancient, Prebuddhist, Tibetan Bon Religion as a Form of Compassionate Spirituality in Tune With Nature
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The paper aims at presenting a very simplified outline of the Bono religious tradition of Tibet. Furthermore, the author argues that certain religious traditions are more “heaven-oriented” while others, more “earth-concerned”. This division is meant to show the importance of realizing the aim of any given philosophy or religious lore. It might be said that the present world crisis and human dilemma is caused mainly by misguided thinking and doing things in accordance with some dated or unrealistic dogma. The author does not try to promote “Eastern” philosophy as superior or put down “Western” philosophy as inferior. Rather one tries to present the situation and wait for what comes next naturally.
156. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Adam Kotarbiński Memories of My Father
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In this reminiscence I present some personal and little-known memories of my Father Tadeusz Kotarbiński. Among others, I dwell on his personality, the family atmosphere he created, his teaching talents, and his attitude towards the authorities of his times. I also speak about his artistic skills (notably his pencil drawings and poetry), his everyday language and the language of his lectures, as well as his hobbies like mushrooming, Polish bowling, and others.
157. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Marian Marek Drozdowski The Truth Never Dies. The Jewish Population of the World in View of the Warsaw Uprising 1944
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For Polish Jews, Warsaw was an important center of social and cultural life. It was the biggest center of Jewish community and culture in Europe. It was also here that the greatest tragedy of this community took place, made still more dramatic by the transports of the Jews from various European and Polish cities. The Warsaw Ghetto Uprising reminds us of the egoism of the societies of the Allied powers. Similarly the lonely fight of the heroes of the Warsaw ghetto reminds us of the lonely fight of the insurgents of Warsaw in 1944. Both uprisings involved the whole society. They differed only in the scale of military operations conducted and in their duration.Polish Jews, as well as the Jews from other countries, observed with deep interest the course of insurgent fights, in which a small number of Warsaw Jews saved from extermination and Jews from many European countries, liberated by the insurgents, took part. The feeling of community of fate of the Polish and Jewish nations was a phenomenon of the Warsaw Uprising in 1944; it was a harmony that was never achieved again. Jews, citizens of different countries and members of different organizations loudly demanded help for the heroic but forlorn insurgents.
158. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Eligiusz Dymowski St. Francis of Assisi as an Example of Humanistic Ecumenism
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Today’s world is one of quick civilization changes, influencing the development of human thought and the understanding of many basic values. Particularly the last decades have posed a concrete question about freedom and its limitations. The value of freedom is still today being reborn and restructured, once suspicious as a source of sin, now a challenge and a responsible task for the human. Similar questions have also arisen as to the ideas of human dignity and mutual respect, as inherent parts of the human condition.The contemporary world, despite being a new era in human history, does not, in fact, differ much from the Europe of the Middle Ages—divided and united by Christianity, paradoxical in that we strive to build solidarity and closeness and at the same time feel lost and helpless against the evil of the world. With that knowledge we may avoid unnecessary tragedies, learning from St. Francis times, where there was everything in that world—wars, fears, diseases on the one hand, asceticism and self-denial on the other—but no joy. A question may arise whether the voice of St. Francis would still be heard and listened to today. Whether his example would teach love, ecumenism and evangelical joy.The word «ecumenism» is and has been widely used, but often without any deeper reflection on its rich history and variety of meanings. Against the divisions and hatred of contemporary world, the idea of ecumenism increases its importance, becoming one of the main areas of Christian concern. Vatican II brought about a new era of ecumenical thinking, not only defining the theological basis for dialogue, but most importantly, showing its value and encouraging active participation of the faithful. Such participation requires, however, a man’s inner change–which cannot occur without appropriate formation and everyday practice of ecumenism. That presupposes respect for the other, pursuance of mutual trust, openness to widely understood cooperation and elimination of prejudice and fears. Such formation and change must encompass everyone without any difference, laymen and clergy, the faithful and the searching, so that the actions show true concern for the human as such. In that sense, ecumenism is an “inner conversion” (as says A. Skowronek), a new attitude towards the other—religion, human, culture.Against the above mentioned background, one can say that St. Francis exceeded whole centuries of ecumenical dialogue. However, to analyze his phenomenon, one must concentrate on the historical picture, leaving aside any strictly legendarymythological images.St. Francis’s popularity seems to be—almost irrationally—growing with the passage of time, despite not offering anything new or revealing. As a matter of fact, St. Francis reappears in all centuries, teaching the Christian message and teaching to love. His humanism is realized in kindness, solidarity, authentic respect and pure love of God and the human. The human is central in St. Francis’s thinking—great, beautiful and dramatic, full of dignity, and full of the conflict of his inborn goodness and threatening evil. The key to understanding him is only love, assuring freedom and spiritual richness. Yet St. Francis claims: Love is not loved. Re-reading the Gospel anew is a way to meet that Love, and oneself.The human always needed love. Love is inextricably connected with goodness and hence a positive relation towards the other. Those qualities, together with respect, acceptance and search for the truth, are also fundamental to ecumenism. Love appears to be the answer. St. Francis loved not only God, not only the human, but he loved and praised the beauty of all of God’s creation, his love being “the most literal realization of the message contained in the Gospel” (K. Starczewska). But as the first step to love and respect is for the human to respect his own dignity in himself. In that way, he shall also discovers his right to freedom and the truth about himself.The conclusion is the following: Undoubtedly, the character of St. Francis is a universal one. He spoke of his love of God—and human—in concrete deeds of love, never in abstract concepts. Tradition and legend have partly made St. Francis to a cheerful, carefree troubadour of love; however, he knew well the modern world, with its disagreements, hatred and half-truths. A simple tool in God’s hand, he made others overcome the prejudice in them and shake hands in reconciliation, practicing good deeds. Whether that still happens today, and the world adopts St. Francis’s humanistic attitude, depends also on us.
159. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Napoleon Ono Imaah The Warsaw Uprising and Architecture: The Truth Never Dies
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The paper examines the Warsaw Uprising in the light of the various shades of truth, which caused it: philosophical truth; religious truth; political truths and scientific truth. The paper relates these motley truths to specific situations, status and the roles played by the major actors: the Home Army [Armia Krajowa, AK], the Polish resistance group, German Army, Soviet Army, and the Allied Forces, along with the Unknown Soldiers who fought during the Second World War in Poland. The author concludes that the ultimate version of truth, which manifests in the creative construction, destruction and reconstruction of Warsaw, never dies.
160. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Marian M. Czarniecki Mediotism and Mediots. A Contemporary Challenge
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The author first used the neologisms mediot and mediotism in a series of 1973 essays. Both anagrams of “media idiot”, they base on the Greek idiotes in its meaning of “non-specialist” or “ignorant” rather than mentally backward. The terms basically refer to recipients of printed, electronic and digital media-press readers, TV viewers, radio listeners and internauts. Mediots uncritically accept all the media say, will-lessly allowing them to mould their minds and souls like plasticine. As if hypnotized, they readily submit to every fashion, stereotype or snobbery the media propagate.Mediotism is a limitation and sign of contemporary humanity’s spiritual and intellectual weakness. At the same time, it constitutes an enormous challenge. Mediotism symptoms are easy to spot—they appear in all social classes and professions and on all education levels; its closest relatives are functional illiteracy and Erich Fromm’s “consumer idiot”.It is worth noting that mediotism and mediot have become commonly used terms in public (especially political) debate thanks to author’s two book publications and radio appearances.