This chapter examines the emerging Catholic press of Communist Poland in the years 1945–1948 (prior to the onset of Stalinism). Their debates transformed Catholic “revolution” from a program of ...charity and corporatism to direct collaboration in Marxists’ pursuit of a dictatorship of the proletariat. As the Moscow-inspired “Polish Revolution” unfolded, the Catholic writers of Dziś i Jutro developed a distinct edge over their counterparts at two other nascent postwar weeklies: Christian Democrats’ Tygodnik Warszawski (Warsaw Weekly) and the self-styled neo-positivist Tygodnik Powszechny (Universal Weekly), led by Jerzy Turowicz. Dziś i Jutro and Tygodnik Powszechny shared an affinity for Mounier’s writings, but the French philosopher’s three-week 1946 sojourn in Poland ended with privileges for Warsaw’s Catholic socialists and disappointment for Kraków’s neo-positivists. And still, in the face of Catholic socialism’s ascendancy, integralism survived within Bolesław Piasecki’s new movement—a fateful holdover that sowed the seeds of Catholic socialism’s eventual undoing.
This chapter reconstructs the demise of the Catholic utopia of “revolution” that dated back to Europe’s fin-de-siècle. This is a story of how Stalinism teased out and laid bare the exclusionary, ...integralist elements that had been part and parcel of Catholic “revolution” from the start. For the Catholic socialists of Dziś i Jutro (renamed PAX in 1952), the Stalinist years were, paradoxically, a moment of unparalleled possibility. While their countrymen languished in prisons or hid in forests, Poland’s Catholic socialists had the opportunity—with the support of Western European allies like Esprit’s Jean-Marie Domenach—to propose new avenues for engagement in public life. In the end, however, the 1954 publication of Bolesław Piasecki’s magnum opus Essential Questions met with condemnation from the Holy Office; his movement’s allies abroad, too, were on the defensive against Rome. At the same time, PAX’s postwar generation, led by Tadeusz Mazowiecki, broke dramatically with Stalinism. Integralism’s avatars—anti-Semitism and anti-Germanism—had guided transnational Catholic “revolution” away from Aquinas and toward Marx. In the end, PAX’s run as the definitive laboratory of Catholic “revolution” had ended, leaving integralism and heresy.
This chapter returns to Dziś i Jutro, exploring the movement’s attempt—successful, for a time—to build a transnational, cross-Iron Curtain network of pro-Marxist Catholics. After 1948, the ideology ...that the movement’s members had been formulating since the war finally crystallized in Catholic socialism. Inspired by both Mounier and the Cominform, devoted to both the “human person” and “revolution,” Dziś i Jutro ideologue Wojciech Kętrzyński launched a project that he called the Catholic-socialist international. Finding enthusiastic partners across the Iron Curtain in France’s Esprit and La Quinzaine journals and in the Paris-based Pax Christi peace movement, Kętrzyński’s cohort bequeathed to the next generation the responsibility of working out the ideology of Catholic socialism. This postwar generation of young radicals—led by Poland’s future prime minister Tadeusz Mazowiecki—terrified by the onset of the Korean War, prioritized a universalist “concern for the victory of the revolution” over institution-building in Communist Poland. Working to square Marxism with Catholic personalism, these young Catholic socialists remained captive to an understanding of personhood that excluded not only the unbaptized, but also (West) Germans, Americans, and whole other swathes of humanity.
Fotografiji sta bili posneti poleti 1958 z mojim novim altixom, ki me je poslej dolgo spremljal posvetunaokrog. Snežniško jutro naju je očaralo.S prijateljem Ladotom (na desni) sva v mojih dijaških ...in študenskih letih opravila največ podvigov, navzgor, v planine, in navzdol, v jame in brezna, saj sva se šla tudi raziskovanje kraškega podzemlja. Ladotu ni bilo dano, da bi študiral, vendar si je z nevsakdanjo nadarjenostjo, z branjem prisvojil široko znanje in vsestranasko razgledanost. Ko ga je leta pozneje spoznal moj takrat 10-letni sin, ga je posrečeno poimanoval “stric Vseved”.
Relacja mówiona zarejestrowana w ramach Programu Historia Mówiona realizowanego w Ośrodku "Brama Grodzka - Teatr NN" (www.historiamowiona.teatrnn.pl). Wyraża ona wyłącznie subiektywne wspomnienia i ...poglądy świadka historii, które nie mogą być utożsamiane z oficjalnym stanowiskiem Ośrodka.
Pozdravi kao leksikografske jedinice Blagus Bartolec, Goranka
Rasprave: Časopis Instituta za hrvatski jezik i jezikoslovlje,
02/2013, Letnik:
38, Številka:
1
Paper
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U radu se raspravlja o leksikografskome statusu dvorječnih pozdrava dobro jutro, dobar dan, dobra večer i laku noć u hrvatskim rječnicima te se upućuje i na strane leksikografske pristupe. Naglasak ...je na značenjskim i komunikacijskim obilježjima pozdrava koja ih određuju kao posebnu leksičku skupinu te se predlaže da dvorječni pozdravi kao i jednorječni (zdravo, zbogom, doviđenja) postanu samostalne rječničke natuknice.
