Konserwatyzm narodowy Maurice’a Barrèsa jako sprzeciw wobec nowoczesnej ideologizacji życia zbiorowego

The subject of the article is the philosophical and political concept of Maurice Barrès (1862–1923), French writer and thinker, the most important next to Charles Maurras, a national-conservative thinker in the Third French Republic. The author argues that the topicality of Barrès’ concept lies in revealing the threat arising from the desire to fully reflect reality in political ideologies. The hermeneutic exegesis of Barrès’s concept avoids its superficial reading as chauvinistic or internally incoherent. The author situates it as an ideological and historical context as a polemic with official ideology of the Third Republic, that is, Charles Renouvier’s neocantism. Its links with the concepts of Ernest Renan and Hyppolite Taine, writers combining individualism and agnosticism with conservatism, are revealed. The author points out that Barrès’ opposition to the ideologization of collective life resulted from his concept of man. In the course of its evolution — the transition from ‘The Cult of Self’ to conservatism, its individualistic aspect has been preserved. This justified both the valorisation of the nation as one of the sources of the self’s identity and the rejection of chauvinistic approaches to nationalism, not taking into account other factors forming the human identity, i.e. the region and the universal community. It also justified the rejection of ideological apriorism in politics and political projects.

“The continuity of disenchantment”: the aesthetics of Silver Age poetry in Olga Berggolt’s poem “Sagebrush”

An analysis of Olga Berggolts’ poem “Sagebrush” (or “Parting”, 1928) pertaining to the early and underresearched part of her oeuvre. The poem is parsed with reference to the basic motives of tearing off and unclenching that “stretch” key images (shawl, grass, heart, mouth) within its imaginative horizontal plane. These metaphorical graphics symbolize the lyrical heroine’s disappointment in love which is as boundless as the earth and immense as grass, while having been metaphorically defined by Marina Tsvetaeva’s poetic phrase, “the continuity of disenchantment”. The poem is analyzed with reference to Silver Age verse and, in particular, the structure and imagery of Aleksander Blok’s “O Doblestiakh, o podvigakh, o slave”, Anna Akhmatova’s “Szhala ruki pod temnoi vual’iu…”, and Marina Tsvetaeva’s own “Riabinu Rubili Zor’koiu” (1934). These Silver Age connections not only enrich the artistic aspect of Berggolts’s text, but contest the stereotype of the author as a Soviet poet whose artistic work was constrained by the official ideology of the communist party.

“In-Betweeners”

Late Soviet culture abounded in spaces, practices, and even individuals who existed “in-between” with respect to official and unofficial culture(s). Negotiations between official ideology and discourse and the way people lived and made art became increasingly complex and intimate in the years between the Thaw and perestroika. This article interrogates the concept of “in-between” aesthetics—posited as one of eclecticism and ambiguity—through an examination of widespread, yet highly variable manifestations of “in-between” creative activity, including literature, bard music, translation, and children’s books (including illustration). The disparate examples of “in-between” activity given here only constitute a few instances of a tendency that, even while liminal by definition, approached the mainstream in its ubiquity in the late Soviet period.

INTERPRETATIONS OF THE PHILOSOPHICAL LEGACY OF VOLODYMYR SHYNKARUK IN THE WORKS OF VITALII TABACHKOVSKYI

The emergence of various interpretations of the legacy of Volodymyr Shynkaruk is caused not only by the texts of the classic of modern Ukrainian philosopher and facts from the histo-ry of philosophical thought development in Ukraine in the second half of the 20th century, but also by the struggle of various narratives that already exist or are offered by philosophers to tell about the fate of philosophy in Kyiv in Soviet and post-Soviet times. The discussion about the identity of Volodymyr Shynkaruk's philosophy arose in the late 1990s and early 2000s in connection with the publication by V.H. Tabachkovskyi of a number of articles and chapters in books devoted to the interpretation of the figure of V. Shynkaruk as the founder of the Kyiv anthropological school. Vitalii Tabachkovskyi tried to substantiate and reveal a cer-tain narrative about the Kyiv Philosophical School as the central mainstream in the philo-sophical sixties, as well as a narrative about the phenomenon of philosophical sixties as a kind of manifestation of liberalism and dissidence regarding the official ideology and philos-ophy. Many distortions of the true meaning of the texts of Kyiv philosophers occurred through reading them not in their own context and meanings, but through guessing what similar philosophical concepts are in world thought. Vitalii Tabachkovskyi's method of anal-ogies and his attempts to look at Volodymyr Shynkaruk's work through the prism of analo-gies with modern trends develop in his book and many articles. Despite the desire to posi-tively accept Vitalii Tabachkovskyi's reasoning about Volodymyr Shynkaruk's philosophical views, we cannot do this, as his reflections at certain points obviously contradict Volodymyr Shynkaruk's texts.

Jerusalem, Bari, Petrograd: the Sites of Pilgrimage and the Russian Church Architecture in the Second Half of Nineteenth – Early Twentieth Century

The article investigates the evolution of Russian church architecture on the sites of mass pilgrimage from Russia – in Jerusalem and Bari (Italy). The changes in churches’ appearance reflected both the artistic quest of Russian architects and transformation of Russian official ideology. The “Byzantine” style which dominated in the church architecture in 1860s and 1870s was replaced by “Russian” and later by “Neo-Russian” styles. The churches abroad served as the instrument of the official ideology representation. Their appearance and interior had also to create familiar environment for the pilgrims. Construction of the churches in “Russian” style was accompanied by the growing attention to the historical details, running sometimes to literal reproduction of historical models. In 1917 this process, as well as the pilgrimage itself, was stopped by the revolution.

Socjalistyczny nihilizm prawny w Polsce Ludowej i drogi przezwyciężania tej koncepcji

<p>After World War 2 in Poland, the process of building a new order began. Marxism, as interpreted by Lenin and Stalin, was adopted as the foundation. The creation of a system consistent with the official ideology required the implementation of abstract ideas in practice. One of the main tools used by the communists was law. It was an example of the practical implementation of legal nihilism, accompanying the construction of a totalitarian state. After 1956, a process began in Poland, aimed at overcoming the forcefully imposed order covering many areas of culture and science. The article provides the presentation of selected ideas from the field of law theory in communist Poland, the development of which reduced the influence of Marxism-Leninism in law. The main thesis of the article assumes that the process of de-Stalinization of Polish legal sciences had progressed gradually since 1956. The research objective of the article is to verify the hypothesis that the changes in Polish legal sciences related to overcoming the tenets of the Marxist-Leninist ideology took place in a manner similar to other areas of cultural and academic life. The issue has not yet been addressed in the way presented in the article, so the study can provide a useful material for research on the period of the Polish People’s Republic.</p>

Why the finest of Russians did not condemn the anti-Jewish pogroms

The article considers the plight of the ‘Jewish tribe' in imperial Russia in the context of the historical events of 1881 and 1882 as perceived and acted on by Ivan Turgenev. Based on copious documentary evidence, this study offers an answer to the question of why one of the most compassionate and cultured of Russian intellectuals did not condemn the pogroms. The author analyses the political situation in the wake of the assassination of Tsar Alexander II and describes the persistent but fruitless efforts by Turgenev and his followers to convince the new regime of the importance of continuing with the reforms. Also presented are documents confirming Turgenev's interest in the Jewish problem of the years 1881-1882 and the reasons why, despite his sympathy for victims of the pogroms, Turgenev never denounced the mob violence. Lastly, the article examines Turgenev's routine of ‘small actions,' when the writer provided active and effective support to vast numbers of people, including those directly impacted by the events of 1881. The article debunks the myths about Turgenev's apolitical stance and his siding with the official ideology and policy on ethnic issues.