Armia Czerwona w 1920 roku. Organizacja, stany osobowe, działalność propagandowa ze szczególnym uwzględnieniem frontu polskiego w świetle wybranych źródeł i polskich opracowań wywiadowczych

The Polish-Soviet War, which took place between 1919 and 1920, remains one of the most dramatic, yet also one of the brightest pages in the history of the Polish military. Not only did the Polish army achieve a spectacular victory that ensured Poland’s sovereignty and unrestrained development, but also, according to many historians and politicians, saved Europe from the flood of communism. Apart from the famous Battle of Warsaw, the warfare that lasted from February 1919 to October 1920 included the Kiev Offensive, the Battle of Komarów and the Battle of the Niemen River. The war with the Bolshevists was not just a conflict over the borders, but also concerned the preservation of national sovereignty, threatened by the Bolshevists' attempts to spread the communist revolution throughout Europe. The intention of the Polish side, on the other hand, was to separate the nations occupying the regions to the west and south of Russia and to connect them with Poland through close federal ties. The fate of the war was finally decided in August 1920 at the gates of Warsaw. The Polish Army, following the operational plans of the High Command approved by Józef Piłsudski, the Commander-in-Chief of the Polish Army, pushed the Red Army east past the Neman River line with a surprising counter-attack. This battle saved Poland's independence and forced the Bolshevists to cancel their plans to spread the communist revolution to the countries of Central and Western Europe.

When “I” Becomes “We”: Religious Mobilization, Pilgrimage and Political Protests

Scholars have extensively studied social and psychological components of pilgrimage in the past decades. Its political ingredients have less been taken into account. Moreover, there is marginal scientific evidence on connections between pilgrimage and political protests: A response to injustice within a specific agenda and certain goals, remembrance, testimony, imagination, as well as transformation, along with communion and solidarity—are some common features of pilgrims and protesters. There is also the resource mobilization factor—to be analyzed here with a view upon the Romanian 1989 anti-communist revolution in Timișoara. We look at religion as a provider of social ties, in terms of messages with political connotations coming from clergy, and of chain reactions inside religious groups. The qualitative research relies on content analysis of documents, and of 30 semi-structured interviews with former participants to the demonstrations. Results point towards a subtle and circumstantial collective religious mobilization before and during the Romanian revolution. Similarities with pilgrimage are related to the presence of a resourceful actor, converting individual into common needs and generating a collective identity. Differences refer to the spiritual vs. political movement, and to the socio-religious experience vs. the secular search for freedom and justice.

Habermas’ receptie van het denken van Hegel en Marx in Auch eine Geschichte der Philosophie

Habermas’s reception of Hegel’s and Marx’s thinking in Auch eine Geschichte der Philosophie According to Habermas, Hegel has contributed to the development of the paradigm of speech-philosophy insofar as he transformed Kant’s noumenal subject into a free subject that is related to the lifeworld. By interpreting the unity of the lifeworld by means of a philosophical conceptualization of the religious cultus, however, he re-introduces a metaphysical approach in philosophy. Habermas praises Marx because he made this metaphysical approach of the lifeworld undone. His economic determinism, however, cannot be reconciled with the free subject. Habermas’s Hegel-reception is criticized because it misunderstands Hegel’s attempt to conceptualize why it is possible at all to realize freedom in the lifeworld; his Marx-reception is criticized because it ignores that freedom for Marx is only the result of the communist revolution.