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61. Dialogue and Universalism: Volume > 14 > Issue: 3/4
Janusz Kuczyński, Maciej Bańkowski The Editor’s Afterword: The Universalism Imperative vs. Horror Metaphysicus and Horror Politicus
62. Dialogue and Universalism: Volume > 14 > Issue: 3/4
Our Contributors
63. Dialogue and Universalism: Volume > 14 > Issue: 5/6
Ashes and Diamonds of European Historicity
64. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Editors Wisdom: Systemic Research and University Education
65. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Our Contributors
66. Dialogue and Universalism: Volume > 15 > Issue: 11/12
Editor Universalization of Polish and European Dialogues
67. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Our Contributors
68. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Editors Editorial
69. Dialogue and Universalism: Volume > 15 > Issue: 5/6
Editor Kinds of an Ways to Wisdom
70. Dialogue and Universalism: Volume > 15 > Issue: 5/6
Our Contributors
71. Dialogue and Universalism: Volume > 15 > Issue: 9/10
Editor Editorial Afterword — Russia—Poland—Marxism from Perspective of Europeanism and Universalism
72. Dialogue and Universalism: Volume > 16 > Issue: 10
Wacław Sadkowski The Home Army Goes to Gulag: From The Dialogue and Universalism Editors
73. Dialogue and Universalism: Volume > 16 > Issue: 10
Małgorzara Czarnocka Between the Individuality and Universality of Human Being
74. Dialogue and Universalism: Volume > 16 > Issue: 3/4
Janusz Kuczyński Kairos: Virtual University of Dialogue and Universalism
75. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Stanisław Kowalczyk Topicality of St. Augustine’s Concept of Wisdom
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St. Augustine’s idea of wisdom partly studied by H. I. Marrou, F. Cayré, J. Maritain and E. Gilson, is more universal than Aristotle’s or Thomas Aquinas’. For the Bishop of Hippo the term sapientia can designate, on the supernatural plane, God’s nature, the life of grace, contemplation of God, and, on the natural plane, contemplation of truth or even man’s ethical life.The purpose of this paper is to examine in what relationship theoretical wisdom, which Augustine identifies with philosophy, and learning stand to each other. Wisdom is a universal and genetic knowledge of the world, while learning is the knowledge of the particular and phenomenon. The object of wisdom is the world of the spirit that of learning is the material world. Wisdom and learning, even though they may be opposed, do not exclude one another. Their development precisely depends on their mutual harmonious cooperation, but sapiential knowledge keeping the guiding role.
76. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Małgorzata Czarnocka Towards the Comprehension of the Present. Elements of Contemporary Intellectual Worldview Structure
77. Dialogue and Universalism: Volume > 16 > Issue: 7/9
The Editor Polish Case of the Human and European Fate. Individuality, Uniqueness and Universality against Nihilism
78. Dialogue and Universalism: Volume > 17 > Issue: 1/2
Małgorzata Czarnocka Dialogue and Universalism Wisdom of the Virtual University and Metanoia of Civilizations Network
79. Dialogue and Universalism: Volume > 17 > Issue: 3/4
Eugeniusz Górski Foreword
80. Dialogue and Universalism: Volume > 17 > Issue: 7/8
Janusz Kuczyński The Birth of Complementarity from Historic Dialectics and the Spirit of Dialogue—Towards the Complementarity and Synergy of Secularand Religious Universalism as Metanoia and the Fulfillment of the Essence of Life and History
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I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISMa) Keywords, categoriesb) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarityc) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane)d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalisme) Laborem Exercens—source of modern universalismf) “John Paul II’s ‘Labour Manifesto’ and universal society visiong) Sacrality as the highest form of recognitionII. DŁUGIE NARODZINY I KSZTAŁTOWANIE SIĘ SEKULARYZMU [LAICYZMU?] HUMANISTYCZNEGO I PRZEŁOM – KU UNIWERSALIZMOWI, KOMPLEMENTARNYM AKCEPTOWANIEM SEKULARNOŚCI I SAKRALNOŚCIa) Narodziny dialogu z ducha Polskiego Października: od tylko ekskluzji do „dialogu przeciwieństw” b) Laicyzm, a nie ateizm, czyli uznanie pluralizmu za cenę obojętności: ideologia „naszej małej stabilizacji”c) Kontrpartner światopoglądowy jako sojusznik w praktyce społecznejd) Współpraca międzynarodowa jako inspiracja najszersza i ‘parasol ochronny’e) Patriotyzm jako ‘religia obywatelska’ oraz jako mediatyzacja materializmu i chrześcijaństwaIII. KU NOWEMU ETAPOWI UNIWERSALIZMU, RODZĄCEGO SIĘ Z KOMPLEMENTARNOŚCI I SYNERGIIa) Nazwy, problemyb) Synopsis i aktualizacjac) Kolejny etap eksperymentalnej realizacji projektu UW D&UThe present issue of Dialogue and Universalism is exceptional in that it marks out a new phase—not only for our periodical, but also the historical path it attempts to illuminate—and at times even co-create.In fact, similarly as Plato’s great concept, this can be well expressed by one idea, an idea that in its unique, mutually penetrating relation to existence is at once a summary and an illumination. An idea which, like the Sun, brings out diffused things and facts from the darkness of fragmentary, in a sense undeveloped and almost empty existence and the absurdity of mutually-destructive objects, events and people.Yes—this idea is a path leading away from absurdity and the logical, or, rather, ontological partiality and particularism (hence, in a sense, social meaninglessness) of mutually-destructive and mutually-degrading “incomplete existences”.It is, of course, no new idea—it is present in the history of philosophy, anthropology and biology, and in quantum mechanics: complementarity. However, thanks to the penetrating visions of George McLean, this idea now appears in a new role—putting it most simply (if somewhat impoverishingly): as an instrument enabling comprehension of society, including human relations, over history. This, however, will only be possible if we rise above fact—and even regularity—towards the essence of life and history in their most all-embracing sense. In other words, towards the essence of existence, history and the world. And the key to this will be our understanding and application of complementarity.Complementarity in the here-proposed understanding emerges from the historical process and historical theory as a unique form of maturity, a synthesis bearing the most precious intellectual and moral values for all sides involved in co-creating it.