Notes

KLASA VIII - Młodzieżowy Ośrodek Socjoterapii W Waniorowie
In 2013, France counted about 13,000 Salafists in its Muslim population, Germany around 4,500. And in the UK, the numbers are growing by the day. T. Ramadan, To be a European Muslim, The Islamic Foundation, Leicester, UK, 1999, pp. Ten years ago, the Islamic veil was mainly worn by older women. A ban on street prayers has been brought into effect across France as of today, with Muslim men and women having to seek alternative spaces in which to practise their religious activities. Most of these are second- and third-generation boys - young men born and raised in the Netherlands who therefore should, theoretically, hold Dutch - Western - values. Was one of the most outstanding Polish poets, to quote Marian Zdziechowski, “one of Poland’s most profound philosophical minds ever”? Not being able to present all areas of his intellectual activity we will focus on the first which seems the most interesting one; it also seems to have provided the foundations for all of Gauchet’s thought. The choice of the two latter authors as Kantorowicz’s opponents is not accidental - the future medieval studies professor started his academic career with studying political economy at the University of Heidelberg.

In the history of Polish thought there are few authors whose philosophical work would meet with such divergent responses as that of Zygmunt Krasiński. He rejects the consolation that Polish expatriate writers traditionally found in anchoring themselves symbolically in language. Similar numbers can be found across the EU. Among outstanding scholars and commentators of his oeuvre we can find both those who highly appreciate the philosophical dimension of his writings (Tarnowski, Zdziechowski, Straszewski) and those who - even when stressing the meaning of philosophical contexts (this is the case of only some of those critics) for the interpretation of his work - in their assessment of his philosophy remain more ambiguous, and often talk about his eclecticism and lack of originality or claim that his poetical worldview had an only indirectly philosophical nature (Kleiner, Chrzanowski, Janion). That they do not, and that their numbers are increasing, has national security officials deeply worried.


The move has generated anger within elements of the French muslim population, already restricted in their display of religious symbols, and is viewed by many as a political move by President Sarkozy to attract support from far-right supporters within the French public ahead of the 2012 French presidential elections. Gauchet can be read and studied from different perspectives, and the multiplicity of these approaches is directly linked to an actual impossibility to classify him with any one scholarly discipline. One can treat him as primarily a historian and sociologist of religion; he can also be seen as a researcher of ideologies, especially totalitarianisms. Main participants included the sociologist Max Weber and jurist Carl Schmitt. Even though no equally direct proof of his acquaintance with Carl Schmitt’s writings exist, numerous arguments support the view that Kantorowicz must have possessed at least second -hand knowledge of Schmitt’s thought. Muslim artisan associations,” defended in 1921, he demonstrated his knowledge of Max Weber’s concepts.

We could, however, start with Gauchet’s history of psychiatry and its polemic stance to Foucault; or we could begin with his articles on education and its contemporary crisis. Or should we rather agree with the opinion that “Krasiński was a philosopher only occasionally, but he was always a poet, and he always attempted to introduce his philosophical ideas into his literary work”? In all these fields Gauchet has either significant achievements or at least his opinion is heard, commented on and considered. This is one of the reasons why the choice of presented fragments reflects the perspectives of history, sociology and philosophy of religion. Use a dictionary for the words which you don’t know. Świderski’s protagonists transform the emigré’s suffering caused by leaving a known world and the imigré’s shock of encountering a new culture into an opportunity for individual growth and personal autonomy. J. D. rozprawka , "Church, State and Religious Liberty in Spain", Journal of Church and State Vol.


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