Journal articles on the topic 'Zygmunt 1925-'

Architektom powiatowym urzędującym w Białej Podlaskiej w okresie międzywojennym powierzano pracę w dwóch powiatach: bialskim i konstantynowskim. Urząd ten sprawowali Zygmunt Krasiński (1920), Tadeusz Prauss (1921-1922), Konstanty Srokowski (1922-1925), Bronisław Makowski (1925-1926), Adam Dzięciołowski (1926-1931) oraz Eugeniusz Eberle (1932-1939). Daty podane przy nazwiskach sugerują ciągłość obsadzenia urzędu. Tak jednak nie było, bowiem często pomiędzy opuszczeniem go przez jednego architekta, a zajęciem go przez kolejnego mijały miesiące. Architektom powiatowym przysługiwała pomoc budowniczego powiatowego. Architekci powiatowi byli często jedynymi przedstawicielami fachowych sił architektoniczno-budowalnych na terenie swego urzędowania. Z tego powodu mieli spore szanse na działalność projektową i zwykle je wykorzystywali. Ważne jest też to, że ich nazwiska występują na projektach budowlanych przy potwierdzeniu zgodności z rzeczywistością zamieszczonych na nich planów sytuacyjnych. W przypadku projektów pozbawionych datacji wiedza o okresie urzędowania architekta może być pomocą w ustaleniu czasu ich powstania.

Zygmunt Mineyko (1840 –1925) and the Discovery of Ancient Dodona The text is devoted to Zygmunt Mineyko – a participant of the 1863 January Uprising, who had to look for safety in Western Europe after the collapse of the patriotic insurrection and the resulting repressions. Having acquired relevant professional qualifications in France, Mineyko worked as a specialist in civil engineering in the vast territory of the Ottoman Empire. In the years 1875–1876, working in the north-western part of Greece (Epirus), he managed to identify the location of Dodona – the main ancient sanctuary of Zeus. Due to the shortage of funds, he accepted financial support from a rich Greek Konstantinos Karapanos. In 1878, Karapanos issued a publication in Paris in which he attributed the discovery of the sanctuary and the results of work entirely to himself, mentioning only briefly Mineyko as his assistant engineer. From that moment on, Mineyko started to strive for the acknowledgement of his rights as a discoverer. His actions were not always effective, but the essential argument still laid in his hands. The most important historic items still belonged to him, as they had been discovered already at the time when he carried on the search by himself. A particularly valuable group of these objects (the famous group of the “Dodona bronzes”) was sold to the Museum in Berlin via his eldest daughter and sonin-law Ludwik Karol Potocki only in 1904. The text quotes also archive materials from the collection of the Academy of Arts and Sciences that were drawn up in 1877; Mineyko tried to arouse interest in his discovery also by presenting it directly to Polish experts in ancient history. Within the scope of the activity of the Archaeological Commission, on the basis of materials submitted by Mineyko, Professor Marian Sokołowski prepared a long report, defending Mineyko’s rights to the discovery (the text was published in the subsequent year).

Zygmunt Bauman fa una interpretació de la modernitat en el context de la globalització que ens interessa per la seva pertinença i coherència. Tot i que el concepte de globalització, caracteritzat des del poder hegemònic, esdevé opac i contradictori. Alhora, el concepte de modernitat es vincula al progrés, emperò també és marginador i provocador de mestissatges asimètrics de cultures en un context multicultural. Es tracta d’un estudi teòric d’anàlisi i interpretació sociològica reflexiva a través d'un repàs bibliogràfic bàsic de la seva obra. Cal entendre l'anomenada societat del canvi i líquida que explica Z. Bauman, en la pretensió de mostrar el que ell entenia que succeïa en la societat líquida que camina cap a un futur incert, com a societat moderna inacabada, també anomenada modernitat tardana. En aquest article procuram esbrinar el que entenem de la Modernitat líquida i altres aportacions de Z. Bauman des de la sociologia. Volem entendre la societat del canvi en el marc de les relacions socials segons l’estructura social jerarquitzada, la globalització asimètrica, desigualtat sociocultural i d’inseguretat generalitzada.

In 2018, the Bauman Institute and the Centre for Cultural Analysis, Theory & History (CentreCATH), both based at the University of Leeds (UK), initiated a transdisciplinary programme to assess the legacies of Zygmunt Bauman (1925–2017), whose prolific writings we felt to be profoundly relevant to the multiple challenges of the 21st century. In this special issue of Thesis Eleven, we are marking just over three years since the death of Zygmunt Bauman by bringing together some of the contributions to that programme in order to revisit, elaborate, and crucially to extend his intellectual archive. Taking Bauman’s revision of contemporary social realities as a point of departure, each of the participants in this special issue re-examine – critically but also generously – the many questions Bauman asked, tried to answer, and imbued on the way with new and sometimes shocking insights. This paper surveys those contributions by way of introducing the special issue.

O conceito de matrimônio de Søren Kierkegaard (1813-1855) está expresso nos Stadier, que tem uma parte traduzida ao português como “O matrimônio”. Tomamos como ponto de partida que a reflexão do autor ainda pode ser pertinente ao contexto da Modernidade contemporânea, especialmente em diálogo com o conceito de “Amor Líquido”, presente na obra homônima do sociólogo polonês Zygmunt Bauman (1925-2017). O matrimônio, na visão de Kierkegaard, é a união de espírito em que os amantes celebram o amor, e para mantê-lo longevo, a manutenção do amor erótico é necessária, uma vez que o amor precede o matrimônio. Por outro lado, no “amor líquido”, a instabilidade, a fugacidade e o consumismo impedem a realização do matrimônio, flexibilizando-o a modos instantâneos e insensíveis à afetividade. A hipótese deste artigo é a de que uma convergência entre os autores está na condição que a vida conjugal é entendida: nada é estável existencialmente que possa durar para sempre nem antes, nem depois do matrimônio. Considerando a ligação que os conceitos de Kierkegaard e de Bauman podem ter com a perspectiva existencialista na Idade Contemporânea, poderemos observar como os laços afetivos foram abalados sensivelmente no século XX.

Pierwotna świątynia parafialna pw. Opieki Najświętszej Maryi Panny w Siehniewiczach, w diecezji łucko-brzeskiej pochodzi z połowy XVI wieku. Świątynię murowaną ufundowali dla tej parafii Józef i Maria Prozorowie w 1785 roku. Spalona w 1915 roku przez Rosjan, w 1922 roku została odbudowana staraniem proboszcza ks. Izydora Niedroszlańskiego i ludzi dobrej woli. W II Rzeczypospolitej parafia w Siehniewiczach należała do erygowanej w 1925 roku diecezji pińskiej. Historia parafii i sporządzony jej inwentarz, zarówno kościelny, jak i zaplecza gospodarczego, zostały opracowane na wizytację kanoniczną parafii w Siehniewiczach dokonaną 3 października 1926 roku przez ordynariusza diecezji pińskiej Zygmunta Łozińskiego.

In 1956, political liberalization in Poland resulted in the revival of sociology, previously banned from Polish universities. Julian Hochfeld (1911–1966), previously a leading Socialist politician and currently professor of the University of Warsaw, played an important role in this process by (a) initiating the debate on the revision of Marxist social theory in the spirit of „Open Marxism”, and (b) establishing the chair of political sociology at the University of Warsaw. His closest associate and successor was Zygmunt Bauman (1925–2107) until his politically motivated dismissal from the University of Warsaw and emigration in 1968. Academic interests of Hochfeld’s school focused on (a) reinterpretation of Marxist social theory and its confrontation with main trends in contemporary sociology, (b) empirical research on political life in Poland, and (c) comparative cross-national study of politics. This tradition is now continued by the new generation of Polish political sociologists.

The article is devoted to the concept of social inequality of the British sociologist Zygmunt Bauman (1925–2017). The transformation of the views of the sociologist into the problem of social inequality is traced. The article also analyzes the influence of Z. Bauman’s work on modern sociological theory, and identifies a range of basic topics and questions. Based on the biographical and methodological criteria in the work of Z. Bauman, several periods are singled out.The Warsaw period (Poland) is characterized by the influence of Marxism and consideration of social inequality through a class approach. Publications published in Polish did not arouse the interest of the sociological community, but served as a starting point in the work of Z. Bauman. In the Leeds period (Great Britain), the British sociologist significantly reconsiders the methodological foundations of his theory. The key concepts of the second period are «“fluid” modernity», “access”, “consumption”. The notions of “class” and “labour” are replaced by “new poor” existing in unstable communities and forced to construct their own identity through consumption. The important component of this transformation is the process of individualization. Access to displacement, production of culture, information, lack of property as an aggravating factor is distinguished by modern elites.Later, the author actively uses the concept of “postmodern”, and also refers to such categories as “narrative”, “reflexivity” and “identity”. From the objective characteristics of social position, the author turns to an analysis of the perception of the situation in social relations by the subjects of social relations. To describe this subjective assessment Z. Bauman introduces the concepts of “told lives” and “lived stories”. Social inequality is maintained, constructed and reproduced through a set of attitudes prevalent in modern societies. The information revolution does not improve the situation of the poor, but leads to further deterioration of the situation, deepening inequality and exclusion. Nevertheless, “fatality on freedom” allows, according to Z. Bauman, to argue that social inequality is not the only possible fate of mankind.

1 sierpnia 1919 r. Sejm Ustawodawczy przyjął ustawę o polskich godłach państwowych. Posłowie w trakcie obrad parlamentarnych zgłosili szereg wątpliwości w sprawie formy Orła Białego przedłożonego do poselskiej akceptacji. Pomimo zastrzeżeń i wątpliwości Sejm przyjął zgłoszoną regulację. Ustawa z 1919 r. nie zakończyła dyskusji na temat polskich znaków państwowych, a jedynie wprowadziła znak tymczasowy i zapowiedziała jego uszczegółowienie. Godło przyjęte 1 sierpnia 1919 r. było jednym z trzech znaków w grupie ważnych orłów rywalizujących u progu II Niepodległości o miano godła państwowego. Dwa pozostałe godła – orzeł Kazimierza Kierskiego z początku 1917 r. lub nawet z końca 1916 r. i orzeł Bronisława Gembarzewskiego z początku 1917 r. – w różnym czasie pełniły funkcje polskich znaków przedpaństwowych, a nawet funkcje polskich znaków państwowych po 11 listopada 1918 r. Orzeł z sierpnia 1919 r. sylwetą odwoływał się do tradycji polskich znaków państwowych z końca XVIII i XIX w. Wyrażał ciągłość państwa i akcentował przywiązanie twórców godła do tradycji powstania listopadowego i – werbalnie – do herbu ustanowionego przez Sejm i Rząd Narodowy na początku 1831 r. Słuszne założenie o zachowaniu ciągłości z decyzjami władz powstańczych z 1831 r. jednakowoż nie zostało w 1919 r. dobrze zrealizowane. Orzeł z sierpnia 1919 r. był inny od orła z 1831 r., a także został gorzej od niego narysowany. Z tego powodu podjęte zostały prace, które finalnie przynieść miały lepszy wzór godła. Od sierpnia 1919 r. w Ministerstwie Sztuki i Kultury, a następnie w Ministerstwie Wyznań Religijnych i Oświecenia Publicznego przygotowywano nowe wersje godła Rzeczypospolitej. Prace nadzorowane przez aparat państwowourzędniczy II Rzeczypospolitej zmierzały do stworzenia znaku, który stylizacją nawiązywałby do godła z sierpnia 1919 r. Równolegle do prac ministerialnych czołowi graficy ówczesnej Polski opracowywali własne Orły Białe, często wzorując się na orłach jagiellońskich. Na uwagę zasługują prace prof. Zygmunta Kamińskiego i Zofii Trzcińskiej-Kamińskiej. Zaprojektowane przez nich w 1924 i 1925 r. orły zainteresowały rządzących Polską po zamachu majowym z 1926 r. i rządzący ci zlecili w 1927 r., aby prof. Kamiński przygotował wzór nowego herbu Rzeczypospolitej. Orzeł Biały prof. Z. Kamińskiego z 1927 r. formą odbiegał od wzoru z sierpnia 1919 r., a jakością wykonania wyraźnie przewyższał dotychczasowe godło. Kontrowersje wzbudziła zmiana korony na głowie orła. W miejsce korony zamkniętej prof. Kamiński wprowadził koronę otwartą. Dla polityków i dla zwolenników ugrupowań prawicowo-narodowych taka korekta – szczególnie, że nastąpiła po zbrojnym zamachu stanu w maju 1926 r. i bez udziału parlamentu – była nie do zaakceptowania. Dyskusja wywołana zmianą formy korony, czy szerzej – zmianą formy polskiego orła państwowego w 1927 r. trwa do dziś. Heraldycy i politycy spierają się, czy w herbie Rzeczypospolitej powinna być korona otwarta, czy też korona zamknięta, a politycy prawicowo-narodowi podpowiadają, że Rzeczypospolitej należy przywrócić jej tradycyjne godło, a tym tradycyjnym godłem – według polityków prawicowo-narodowych – jest orzeł z sierpnia 1919 r. Odpowiedź na pytanie o właściwą formę polskiego orła państwowego, a także o rodzaj jego korony nie jest łatwa. Źródła (w tym przypadku analizowane były królewskie pieczęcie) sugerują odpowiedź. W długim trwaniu, w okresie przedrozbiorowym polski orzeł ukoronowany był koroną otwartą. Ponadto w 1831 r. Sejm powstańczej Polski i jej rząd zgodnie przyjęli herb z orłem „jagiellońskim” ukoronowanym także koroną otwartą. Korona zamknięta na głowie orła na pieczęciach pojawiła się w okresie panowania Stanisława Augusta Poniatowskiego. Była popularna w przedstawieniach polskiego orła w XIX w. i ta dziewiętnastowieczna tradycja korony zamkniętej wpłynęła na treść dwudziestowiecznej dyskusji o godle Rzeczypospolitej.

Aktywność dyrygencka Zygmunta Gzelli (1922–2007) pozostawiła trwały ślad w wielu instytucjach kultury na terenie Łodzi. Współpracował z orkiestrą Łódzkiej Rozgłośni Polskiego Radia i Opery Łódzkiej. Przez szereg lat prowadził orkiestrę symfoniczną w Państwowej Szkole Muzycznej II st. im S. Moniuszki w Łodzi. Bezpośrednio po studiach muzycznych (1957) związał się zawodowo z macierzystą Uczelnią, w której dyrygował zespołami wokalno-instrumentalnymi na Wydziale Wychowania Muzycznego. Główną sferą działalności artystycznej Profesora było prowadzenie dwóch zespołów wokalnych: Chóru Uczelnianego PWSM i Chóru Kameralnego Akademii Muzycznej w Łodzi.

This paper shows the importance of applying a certain approach to the history and philosophy of mathematical practice to the study of Zygmunt Janiszewski's contribution to the topological foundations of Continuum theory. In the first part, a biography of Janiszewski is presented. It emphasizes his role as one of the founders of the Polish School of Mathematics, and the social, political and military facets in which his intellectual character was revealed, as well as the values that guided his academic and scientific life. Kitcher's view of mathematical practice is then adopted to examine the philosophical conceptions and epistemological style of Janiszewski in relation to the construction of the formal axiomatic system of knowledge about the continua. Finally, it is shown the convenience of differentiating in Kitcher's approach, the methods, procedures, techniques and strategies of practice, and the aesthetic values of mathematics. Keywords: Zygmunt Janiszewski; Continuum theory; Philosophy of mathematical practice; Polish school of mathematics.

<p>Zagadnienia związane z polityką międzynarodową polskiego państwa wzbudzały zainteresowanie czołowych działaczy Stronnictwa Narodowego, a zwłaszcza Romana Dmowskiego, Jędrzeja Giertycha, Stanisława Kozickiego, Joachima Bartoszewicza, Zygmunta Berezowskiego, Jerzego Drobnika, Zygmunta Wojciechowskiego. Szczególnie ważne miejsce w gronie specjalistów z zakresu problematyki międzynarodowej zajmował sam Roman Dmowski uznawany za utalentowanego znawcę zagadnień polityki zagranicznej. W gronie znawców spraw międzynarodowych istotne miejsce należy przypisać S. Kozickiemu, który w swoich rozważaniach wiele uwagi poświęcał zwłaszcza europejskim stosunkom międzynarodowym oraz relacjom polsko-niemieckim. Pod koniec lat 30. XX wieku wielu „starych” SN dążyło do poszukiwania porozumienia z centrowymi ugrupowaniami antysanacyjnymi, co zbliżało ich do Frontu Morges i gen. Władysława Sikorskiego. Liderami tej grupy byli Marian Seyda, mający olbrzymie wpływy w poznańskiej endecji oraz prof. Roman Rybarski. Inną grupę działaczy, zdaniem jej lidera Jędrzeja Giertycha, najmłodszą – charakteryzował radykalizm ideologiczny i niechęć do sojuszy, tak z opozycją demokratyczną, jak i z obozem sanacyjnym. „Starych” i najmłodszych radykałów zdominował w strukturach organizacyjnych nurt trzeci, reprezentowany przez Bieleckiego.</p>

The paper concerns George Bereday’s (Zygmunt Fijałkowski - 1920-1983) scientific activities and his contribution to the development of comparative education as a scientific discipline. Bereday was a researcher of Polish origin and a professor of Columbia University. His works concern methodological aspects of comparative research in education, and his key study is entitled Comparative Method in Education. The main assumption of this method is to analyze educational facts in a broad social and political context. Bereday also examined the education system and policy in the Soviet Union, as well as in the United States and Japan. An important issue of his interest was mass education, including that on a university level, from the point of view of American and European experiences.

The article briefly presents the scientific achievements of Karol Olszewski (1846– 1915), who was born when Poland did not exist on the map of Europe and Polish science was developed mainly in Krakow, Lviv and at some European Universities. In 1883 Karol Olszewski and Zygmunt Wróblewski were the first in the world to liquefy oxygen, nitrogen and carbon oxide from the atmosphere in a stable state. In 1884 Olszewski was also the first person who liquefied hydrogen in a dynamic state, achieving a record low temperature of 225 °C (48 K). In 1895 he succeeded in liquefying argon. In January 1896 Olszewski replicated the Roentgen’s set‑up for obtaining X‑rays and successfully obtained this newly‑ discovered radiation for the first time in Krakow, initiating the foundation of the university’s department of radiology. Olszewski died on 25 March 1915. In March 2015 the Faculty of Chemistry of the Jagiellonian University organized a special celebration to commemorate the life and achievements of Karol Olszewski.

Doktor Zygmunt Abrahamowicz (1923–1990), wybitny krakowski turkolog, historyk i lingwista pochodzenia karaimskiego współpracował z Redakcją Polskiego Słownika Biograficznego przez 30 lat. W tym okresie opracował 15 biogramów osób związanych z orientalistyką lub Orientem, które żyły między XV a XX w. Byli to: Żyd Izaak syn Abrahama, szlachcic Jan Kierdej, żona sułtana Roksolana, podróżnik Krzysztof Pawłowski, kupiec Sefer Muratowicz, szlachcic Marcin Paszkowski herbu Zadora, tłumacze Samuel Otwinowski, Franciszek Mesgnien-Meniński i Jerzy Franciszek Kulczycki, biskup ormiański Deodat Nersesowicz, sekretarz poselstwa Stanisław Małachowski, Włoch Franciszek Giuliani, architekt Jan Chryzostom Orłowski, rezydent polski w Stambule Stanisław Kostka Pichelstein, historyk, hungarysta i etnograf Jan Reychman (1910–1975). Wszystkie te biogramy zostały zaopatrzone w obszerną i różnojęzyczną bibliografię tematu oraz źródła archiwalne. Mimo upływu ponad dwudziestu lat od jego śmierci nie uległy one dezaktualizacji, bowiem do ich opracowania zostały wykorzystane wszelkie możliwe materiały dotyczące opisywanych osób. Są one dowodem na doskonały warsztat naukowy Z. Abrahamowicza, jako językoznawcy i historyka Wschodu, pokazują też jego wysoką erudycję.

W średniowieczu bracia kaznodzieje przechowywali archiwalia w skrzyniach, a rękopisy po zmarłych zakonnikach w bibliotekach klasztornych. Sformułowanie „archivio communi provinciae” („wspólne archiwum prowincji”) po raz pierwszy pojawiło się w aktach kapituły generalnej dominikanów w Wenecji w 1592 r. Kolejne kapituły polecały braciom bezpieczne przechowywanie przywilejów, bulli i akt procesów, spisywanie źródeł do historii prowincji oraz tworzenie inwentarzy dóbr, których duplikaty miały trafiać do centralnego archiwum prowincji. Ostateczne prawne ustanowienie archiwów prowincji miało miejsce na kapitule generalnej w Rzymie w 1756 r. Archiwum prowincji polskiej w XVIII w. przechowywano w bibliotece konwentu krakowskiego pw. św. Trójcy; w związku z planami beatyfikacji Męczenników Sandomierskich, generał zakonu polecił jego katalogowanie. W pierwszej połowie następnego stulecia mieściło się już w odrębnym pomieszczeniu, dzięki czemu przetrwało pożar klasztoru w 1850 r. W następnych dekadach archiwum ponownie znajdowało się w bibliotece; na przełomie XIX i XX w. opiekował się nim br. Kazimierz Jucewicz, a w drugiej dekadzie XX w. prac porządkowych podjął się o. Jacek Woroniecki OP. W 1926 r. ustanowiono urząd archiwariusza prowincji, który sprawowali kolejno ojcowie: Fabian Madura, Zygmunt Ogarek, Andrzej Gmurowski, Robert Świętochowski i Efrem Gliński. W 1937 r. archiwum zostało przeniesione do odrębnego magazynu. Na powojenne zorganizowanie Archiwum Polskiej Prowincji Dominikanów w obecnym kształcie duży wpływ miało ulokowanie w Krakowie licznych materiałów z likwidowanych klasztorów na Kresach południowo-wschodnich. Urząd archiwisty prowincji od 1946 r. pełnili ojcowie: Robert Świętochowski, Paweł Kielar, Zygmunt Bruno Mazur i Jan Andrzej Spież. Od 2009 r. archiwum kieruje o. Ireneusz Wysokiński OP.

The article presents the views of Zygmunt Bugajski on the issue of physical education in prisons of the Second Polish Republic. Bugajski was one of the main representatives of the Polish penitentiary thought in the years 1918–1939. Many of his thoughts were accomplished. Physical education was also brought to prisons. The article presents his thoughts on physical exercises, but also (as far as the sources allowed) their practical applications in prisons of interwar Poland. Increased interest in physical education as a form of social rehabilitation ended in the early 1930s. Bugajski played an important role in this, being not only responsible for introducing legal functions, but also covering the theoretical foundations presented in his work: “Education and physical education in prisons” published in 1929. Bugajski was murdered by NKVD in the spring of 1940 in Katyn.

<p>„Kalendarz Lubelski Na Rok Zwyczajny 1918” wymienił tylko trzech architektów zamieszkałych w Lublinie: Ksawerego Drozdowskiego, Henryka Paprockiego i Władysława Sienickiego. Każdy z nich legitymował się wieloletnim doświadczeniem zawodowym oraz bogatym dorobkiem architektonicznym. Sienicki miał jednak wówczas aż 81 lat i nie zajmował się już działalnością budowlaną. Podobnie było z Drozdowskim. Chociaż w niepodległej Polsce otworzył on własne biuro architektoniczne, to nic nie wiadomo o jego działalności. Paprocki - najmłodszy z wymienionych - od odzyskania niepodległości pracował w różnych urzędach państwowych, prowadząc jednocześnie własną praktykę architektoniczną. Wymienieni architekci nie byli jedynymi, którzy działali w Lublinie w pierwszych latach niepodległości. Pojawienie się innych związane było z powoływaniem do życia państwowych urzędów (wojewódzkich oraz miejskich) zajmujących się architekturą i budownictwem. Ważna była zwłaszcza istniejąca od<strong> </strong>1919 roku Okręgowa Dyrekcja Robót Publicznych (ODRP). Jej organizatorem i pierwszym dyrektorem był inżynier budownictwa Zygmunt Słomiński. Architekci znaleźli się w składach dwóch wydziałów ODRP: odbudowy oraz architektoniczno-budowlanym. Pierwszym z nich kierował inż. arch. Jerzy Siennicki. Kierownictwo wydziału architektoniczno-budowlanego objął inż. arch. Witold Minkiewicz. Spośród nich zwłaszcza Siennicki zaznaczył się w niepodległej Polsce ważnymi funkcjami (był między innymi pierwszym konserwatorem zabytków województwa lubelskiego), znaczącym dorobkiem architektonicznym, a także aktywnością na płaszczyźnie społeczno-kulturalnej. W 1923 roku współorganizował wystawę architektoniczną, pierwsze tego typu wydarzenie w dziejach Lublina. Uczestnicy tej wystawy stanowili trzon ówczesnego lubelskiego środowiska architektonicznego. Sześciu z nich (Karol Iwanicki, Ignacy Kędzierski, Bohdan Kelles-Krauze, Henryk Paprocki, Jerzy Siennicki i Zygmunt Słomiński) mieszkało i pracowało w Lublinie, pozostała piątka (Edward Kranz, Witold Minkiewicz, Kazimierz Prokulski, Jan Koszczyc-Witkiewicz i Kazimierz Zaremba) związana była swą działalnością z innymi miejscowościami województwa lubelskiego. W artykule wskazani są również inni architekci – ci, którzy choć nigdy w Lublinie na stałe nie mieszkali, to byli projektantami wzniesionych w nim budowli w okresie od 1918 do 1923 r. Pierwsze pięcioleciu niepodległości było czasem wyjątkowo trudnym. Kraj dopiero stwarzał zręby swej państwowości i się odbudowywał, zaś procesowi temu towarzyszyły zmagania ze skomplikowanymi problemami ekonomicznymi i społecznymi, a ponadto wojna z Rosją sowiecką. To, że w tym okresie architekci lubelscy zaznaczyli się jako autorzy budowli wyróżniających się dużą kubaturą i ciekawą formą architektoniczną należy uznać za fenomen. Do najważniejszych z tych realizacji można zaliczyć kościoły w Dzwoli i Puszczy Solskiej, puławskie gimnazjum im. Czartoryskich, szkołę w Bychawie, a w Lublinie „Bobolanum”, szkołę powszechną na Czwartku, łaźnię miejską na Bronowicach, domy mieszkalne dla urzędników państwowych przy ul. Spokojnej, a także Pocztę Główną. </p><p><strong>The Architects of the Interwar Lublin. A Contribution to the Description of Their Milieu in the First Five Years of Independence (1918-1923)</strong></p>SUMMARY<p>„Kalendarz Lubelski Na Rok Zwyczajny 1918” [Lublin Calendar for a Normal Year 1918] enumerates three architects who resided in Lublin: Ksawery Drozdowski, Henryk Paprocki, and Władysław Sienicki. These architects were not the only ones who were active in Lublin during the first years of independence. The advent of other architects was connected with the establishment state offices (provincial and urban) which dealt with architecture and construction works. The Okręgowa Dyrekcja Robót Publicznych [Regional Directorate of Public Works], established in 1919, is especially important. Its organizer and first director was Zygmunt Słomiński, civil engineer. Architects were employed in the reconstruction and architectural/construction departments of ODRP. The first one was managed by Jerzy Siennicki, MSc, Eng. Arch., and the second one by Witold Minkiewicz, MSc, Eng. Arch. Siennicki carried out important functions in independent Poland, he had vast architectural achievements and was active in the social-cultural sphere. In 1923 he co-organized an architectural exhibition – the first event of this type in Lublin’s history. The participants in the exhibition constituted the core of the then Lublin architectural milieu. Six of them (Karol Iwanicki, Ignacy Kędzierski, Bohdan Kelles-Krauze, Henryk Paprocki, Jerzy Siennicki, Zygmunt Słomiński) lived and worked in Lublin, the remaining five (Edward Kranz, Witold Minkiewicz, Kazimierz Prokulski, Jan Koszczyc-Witkiewicz, Kazimierz Zaremba) were connected with other towns in the Lublin province. The article also points to other architects who, although not permanently residing in Lublin, were designers of buildings in Lublin in 1918-1923. The first five-year period of independence was an extremely difficult time. The country was building the foundations of its statehood, and was rebuilding itself. This process was accompanied by struggles with complicated economic and social problems; moreover, the war with the Soviet Russia was fought in the meantime. The fact that in this period Lublin architects distinguished themselves as the authors of buildings of large capacity and interesting architectural form should be regarded as a phenomenon. Their most important constructions are: churches in Dzwola and the Solska Forest, the Czartoryski Gimnazjum (Junior High School) in Puławy, a school in Bychawa; and in Lublin – the “Bobolanum” primary school at Lublin’s Czwartek district, the urban bathhouse in Bronowice, dwelling houses for state clerks at Spokojna Street, and Poczta Główna [Main Post Office].</p>

The more we move onward in America’s history, the more the effect of technology and science can be felt quite tangible. To live in the present era makes this even more notable since the age is going through and begetting such pervasive phenomenon like consumerism .The fact is that this notion is strongly propagated in the postmodern era. Families in this era can be vividly identified as the mere slaves of technology and its omnivorous progeny, consumerism. Donald Richard DeLillo as a postmodern author paid a comprehensive attention to this issue of technology and consumerism in his novels. One of the theorists who has extensively written in the field of consumerism is the polish sociologist , Zygmunt Bauman (1929) who in his book Liquid Modernity asserts a new term for the present condition of the world as it is the antithesis of the preceded solid modernity.Surely, the postmodern world owes a great deal of its liquidity to the prevalence and perfection of consumerism. Cosmopolisdepicts a society or even more limited, a family or a youngster that is not deliberately, entangled in the ruling of technology and consumerism. What is depicted in Comopolis is a combination of the role and dominance of technology and consumerism to form the sociology of a postmodern individual, family, and society.Also, the primary determinant that is technology,is explored in its relation to the other factors. Due to the candidness of most of his futuristic novels, Don DeLillo’s views show little optimism for success within his fictional postmodern world. He has always been blunt at telling us where American postmodern society is going. This paper aims to expose the America’s society in Cosmopolis which is the materialization of a well-developed consumer society, into the theories and concepts by Zygmunt Bauman.

Mechanic of the Jagiellonian University Władysław Antoni Grodzicki and His Gas Liquefiers One of the significant achievements in Polish science was the liquefaction of oxygen, air, and other gases in 1883 by the Jagiellonian University professors – Zygmunt Wróblewski and Karol Olszewski. Over the next few years, Krakow became one of the leading units in researching the physicochemical properties of gases. The mechanical workshop of the Jagiellonian University, which produced custom-made laboratory devices for liquefying gases, also gained recognition. The devices were designed by Karol Olszewski, a professor of chemistry at the Jagiellonian University, who modelled them on the countercurrent condenser by William Hampson. The apparatuses were made by the university mechanic, Władysław Grodzicki (1864–1927), who held this post in the years 1897–1927. He offered three types of apparatuses: a cased apparatus, a demonstration apparatus for air liquefaction, and a universal apparatus for liquefaction of air and hydrogen. In order to test how they functioned, a complete gas liquefaction apparatus was installed in the laboratory (including purifiers, a compressor, etc.). These devices were bought by European research institutions, universities, and schools. Grodzicki’s activity contributed to the popularisation of research on low temperatures conducted at the Jagiellonian University. At the same time, it was one of the few Polish companies offering high-class scientific instruments.

This paper sheds light on the way Saul Bellow&rsquo;s (1915&ndash;2005) intellectual protagonists deconstruct post-industrial American ethos which are dominated by the hegemony of capitalism and the values of democracy. These heroes are deeply immersed in European liberal education, the &lsquo;Western Canon&rsquo; to recall Harold Bloom; however, they are marginalized, alienated, degraded and eventually rejected by the masses, junk culture, the dictatorship of the commonplace, and the unqualified individual. Bellow&rsquo;s heroes predict that American culture will be overwhelmed by mass culture after the 1950s characterized by liberal democracy, [ultra capitalism], scientific experimentation, and industrialization, inspite of the high rate of higher education. Deploring a Derridean method of deconstructionism and a Foucauldian epistemic design, they archeologically question the roots of American cultural backdrop, that is, the massive industrialization in the late age of capitalism. They centralize art, humanities, classical books, morality, and religion; and marginalize science, commodity, consumerism, technology, and psychiatry. They deconstruct all makers of culture industry based on analysis, systemization, standardization, and not imagination and creativity. To achieve human and noble norms, they admit a noble life away from the vulgarity and barbarism of the age to cite Zygmunt Bauman. Special focus is on Herzog (1964), Mr. Sammler&rsquo;s Planet (1970), Humboldt&rsquo;s Gift (1975) and The Dean&rsquo;s December (1982) for their common concern with this issue.

W okresie międzywojennym zarówno Kościół w Polsce, jak i władze rządowe zabiegały o zapewnienie rodzimej opieki religijnej wielomilionowej rzeszy wychodźstwa polskiego. Stwarzało to szeroką płaszczyznę współpracy. Motywacja miała różny charakter, od czysto pragmatycznej i politycznej na poziomie Ministerstwa Spraw Zagranicznych – ambasady, konsulatów, do religijno-humanitarnej na poziomie miejscowych duszpasterzy polskich, którzy na co dzień stykali się z rozproszoną i najbardziej opuszczoną pod względem opieki konsularnej i religijnej częścią emigracji. Dla łatwiejszej administracji posługi duszpasterskiej rektor Polskiej Misji Katolickiej we Francji w 1923 roku w ramach rekolekcji kapłańskich rozpoczął duszpasterskie spotkania, „zjazdy duchowieństwa polskiego” – wszystkich kapłanów Misji, które służyły wymianie doświadczeń duszpasterskich i dyskusji nad pojawiającymi się problemami emigracji polskiej. Polska Misja Katolicka we Francji jurysdykcyjnie podlegała episkopatowi Francji, który ustanowił swojego delegata do duszpasterstwa migrantów. W 1938 roku rekolekcje dla duszpasterzy polskich pracujących wśród wychodźstwa polskiego we Francji przeprowadził ks. Tomasz Mącior SAC. Odbywały się one w Clamart pod Paryżem. W ćwiczeniach tych uczestniczyło 50 duszpasterzy z ówczesnym rektorem PMK we Francji ks. F. Cegiełką. Po rekolekcjach tradycyjnie odbyły się obrady księży polskich, w których udział wzięli również: ambasador Polski Juliusz Łukasiewicz, konsul generalny w Paryżu Aleksander Kawałkowski, dyrektor Katolickiej Agencji Prasowej ks. Zygmunt Kaczyński i biskup sufragan Paryża Emanuel Anatol Chaptal. Zakres podejmowanych wyzwań przez duszpasterzy polskich egzemplifikuje zamieszczony Protokół ze Zjazdu Duchowieństwa Polskiego odbytego po zakończeniu rekolekcji w Clamart pod Paryżem w dniu 25 listopada 1938 roku. Kopia dokumentu znajduje się w Archiwum Polskiej Misji Katolickiej we Francji, dokument oryginalny przechowywany jest w Archiwum Archidiecezjalnym w Gnieźnie.

Source Materials for the History of the Lemko Region in the Years 1917‑1921: Current State of Knowing, Directions of Research, Documentation AnnexAt the beginning of the 20th century, the Lemko region was culturally active and documented its existence in writing, but the spoken word still played a major role in the social life. The course of history – even in such turbulent years as those between 1918 and 1921 – remained mainly in human memory. The generation of Lemkos who then co‑ created history and experienced, remembered and were to pass it on, suffered a traumatic fate – uprooting (Ukrainization), dispersion (economic migration, war and post‑war displacement to Ukraine), and finally exile (the “Wisła” action). Under these circumstances, not only did memory fail, but also documents were destroyed – these few literal traces of those times. None of the institutions created or managed by the Lemkos in the period analyzed survived for a long time. Although we know that they produced documents, these were not collected nor archived in the right way by these very institutions. Searching for the remnants of this documentation in private home archives in Poland, Ukraine and in the Lemko diaspora countries is an action necessary to recover the original documents, appeals and correspondence of the Lemko councils. It would be advisable to locate and catalogue ephemeral prints regarding the Lemko case – Rusyn, Polish, Czech, Slovak, Russian, Ukrainian. Some of the events and probably all the persons involved in them were photographed, but access to iconographic sources is very fragmentary, as these photographs often remain unrecoginsed. Apart from one archive (the collection of Zygmunt Lasocki in the National Archives in Krakow), own archives of non‑Lemko participants of events have not been found nor investigated – individual persons and institutions such as state organs, churches or political parties. Polish and Czech press, especially local press, has not been well‑ researched, apart from the Carpatho-Rusyn diaspora newspapers in the United States. It is of great importance to prepare a printed selection of basic sources for the history of the Lemko region in such an important period. It should contain basic declarations of Lemko councils, memorials addressed to state and international bodies, documentation of court proceedings against its activists, basic documents prepared by other forces active at the time in the Lemko region, and major press publications. The documentation annexed here (20 source texts) is just a sample of such a collection.

The Carpathian Skiing Society in LvivVery few people interested in the history of Polish skiing realise that it began in the second half of the 19th century in Galicia. It was first in the Eastern Carpathians that skis began to be used by foresters wanting to move more easily in their work and slightly later by tourists in their highland treks. In the late 19th century skiers appeared in Lviv, where in the early 20th century the sport began to be promoted by the Popular Entertainment Society. This was also where various institutions dealing with skiing were established, institutions like the Skiing Section of the Czarni Sports Club and, above all, the Carpathian Skiing Society founded in early 1907, the first Polish association seeking to popularise skiing as its main objective. The society’s founders included Kazimierz Panek, Maksymilian Dudryk, Zygmunt Klemensiewicz, Roman Kordys and Eugeniusz Romer, i.e. well-known mountaineers, tourists or even skiers. In addition to popularising skiing, e.g. by conducting training courses and publishing various manuals, the Society soon brought about a construction of a hostel in Sławsko. The resort became a favourite among Lviv skiers because of the excellent skiing conditions and good railway connection to Lviv. Burned during the war in May 1915, it was quickly rebuilt after the war and faithfully served tourists throughout the interwar period. On the day of its reopening, 11 March 1923, the Polish Skiing Association organised the 4th Polish Skiing Championship in Sławsko. By establishing its regional branches, the Carpathian Skiing Society promoted tourism in the Carpathians, initially in Galicia, and then throughout the Carpathian region in the Second Polish Republic. Kraków was the seat of a branch of the Society, which gave rise to another association, another important contributor to the development of Polish skiing — the Tatra Skiing Society. In 1919 the two organisations, together with three others, founded the Polish Skiing Association. Initially, the Society was active both in sport and tourism; later, given the easier access to Alps-type mountains with better snow conditions the Tatras for skiers from Zakopane, skiers from the region achieved much better results than their Lviv counterparts. The most important sporting achievements that should be noted include the successes of Janina Loteczkowa, who for several years in the second half of the 1920s had no equals in Europe. The Society was represented at the St. Moritz Olympics by Franciszek Kawa. In addition, the Society was instrumental in the construction of a professional ski jumping hill in Lviv. The 1930s were marked by a clear turn towards tourism, resulting in the construction and opening, in 1936, of a mountain hostel on Maryszewska. It is worth stressing, therefore, that such a relatively small organisation its membership never exceeded 400 in one year could do so much for the development of skiing in Poland.

Having studied history of art on clandestine Warsaw University courses run in 1943–1944, Irena Jakimowicz (1922–1999) graduated in 1951. In 1945–1991, she worked at the National Museum in Warsaw, initially in the Educational Department, from 1953 in the Polish Graphic Arts Department, out of which in 1958 she selected works executed after 1914, turning them into the Department of Graphic Arts and Contemporary Drawings which she headed as curator. Until early 1982, the Department formed part of the Gallery of Contemporary Art, yet it subsequently gained autonomy as the Cabinet of Graphic Arts and Contemporary Drawings curated by Irena Jakimowicz. Jakimowicz mounted some dozens exhibitions, mainly monographic ones of Polish contemporary artists, e.g. Bronisław Wojciech Linke (1963), Zygmunt Waliszewski (1964), Feliks Topolski (1965), Wacław Wąsowicz (1969), Tadeusz Kulisiewicz (1971), Konstanty Brandel (1977), Henryk Gotlib (1980), Stanisław Ignacy Witkiewicz (1989/1990). All the exhibitions were accompanied by reasoned catalgoues. Furthermore, Jakimowicz authored several cross-sectional, such as ‘Within the Circle of the Rembrandt Tradition’ (1956), ‘From Young Poland to Today’ (1959), ‘Polish Contemporary Graphic Arts 1900–1960’ (1960), ‘The Formists’ (1985), ‘Five Centuries of Polish Prints’ (1997). In 1970, she defended her doctoral dissertation dedicated to the collector Tomasz Zieliński. Moreover, she authored many papers, reviews, and books, e.g. Witkacy – Chwistek – Strzemiński (1976), Witkacy Malarz [Witkacy the Painter] (1985), Jerzy Mierzejewski (1996). She was a wonderful Boss: demanding, but strict with herself, too. Attentive to her employees’ development, she could appreciate and use their abilities to their own benefit and to the benefit of their institution. Those who had the privilege and pleasure of cooperating with her, recall her with admiration saying what a likeable person she was.

<p>W czasie I wojny światowej, w lipcu 1915 r. po ewakuacji władz rosyjskich, w Zamościu i jego okolicach z inicjatywy miejscowych prawników powstało sądownictwo obywatelskie. Funkcjonowało krótko, zostało rozwiązane przez austriackie władze okupacyjne. Utrzymano jednak sądy najniższej instancji, wiążąc je instancyjnie z organami administracji okupacyjnej i sądami wojskowymi. W Zamościu funkcjonował sąd pokoju i wojskowy sąd obwodowy (powiatowy). Po wydaniu przez władców Niemiec i Austro-Węgier aktu 5 listopada z 1916 r. zgodnie z zawartą w nim zapowiedzią przystąpiono do prac mających na celu przekazanie w polskie ręce wymiaru sprawiedliwości na okupowanych terenach Królestwa Polskiego. W dniu 1 września 1917 r. otwarto sądy królewsko-polskie, a wśród nich sąd pokoju w Zamościu. W wyniku inicjatywy władz miejskich Zamościa i lokalnych organizacji społecznych Rada Regencyjna Królestwa Polskiego podjęła decyzję o utworzeniu królewsko-polskiego Sądu Okręgowego w Zamościu. Został on uroczyście otwarty w dniu 1 czerwca 1918 r., a jego prezesem mianowano dotychczasowego zamojskiego sędziego pokoju Romualda Jaśkiewicza. W skład sądu weszło czterech sędziów okręgowych, czterech sędziów śledczych, a także prokurator okręgowy i trzech podprokuratorów. Stanowiska te objęli adwokaci, prawnicy pochodzący z Galicji oraz polscy prawnicy powracający z ogarniętej wojną domową Rosji. Niższe stanowiska (np. sędziów śledczych) obsadzane były również przez pierwszych aplikantów sądowych. W latach 1918–1919 można zaobserwować spory ruch kadrowy na tych stanowiskach. Okręg zamojski obejmował cztery powiaty: zamojski, biłgorajski, hrubieszowski i tomaszowski, z działającymi na ich obszarze 19 sądami pokoju. Wśród nich były dwa sądy pokoju w Zamościu, obejmujące tzw. okręg miejski i okręg wiejski. Na ich czele stali Zygmunt Kostkiewicz i Adam Sajkiewicz. W listopadzie 1918 r. sądy zamojskie zaczęły wydawać wyroki „w imieniu Republiki Polskiej”, a niedługo potem ich siedzibą stał się wyremontowany dla tych celów pałac Zamoyskich.</p>

A modernidade tardia (CHOULIARAKI; FAIRCLOUGH, 1999) trouxe consigo a ascensão dos meios digitais e de novas possibilidades de interação. Com isso, novos gêneros, ou gêneros “reconfigurados”, sustentam os propósitos discursivos e formatam os novos enunciados que nos são disponibilizados todos os dias. Esta modernidade tardia, portanto, nos coloca novos desafios: ser letrados em diferentes linguagens multissemióticas e multimodais (LEMKE, 2010). Diante desse contexto, nosso objetivo é analisar de que forma o letramento digital se manifesta do ponto de vista da leitura, compreensão e produção de textos de alunos de nível avançado e nível iniciante em Língua Inglesa, num programa de ensino de línguas de uma universidade pública. Inseridos no campo de estudos da Linguística Aplicada (MOITA-LOPES, 2006), compreendemos a linguagem como uma manifestação social, dotada de características discursivas, portanto, impossível de ser descolada de seu contexto e de uma real necessidade de estudo. Trata-se, assim, de um trabalho qualitativo-interpretativista (BORTONI-RICARDO, 2008), que pretende demonstrar como os multiletramentos se fazem presentes em salas de aulas de línguas estrangeiras na atual conjuntura em que nos encontramos. Referências:BAKHTIN, Mikhail. [1979]. Estética da Criação Verbal. Tradução do russo por Paulo Bezerra. 6. ed. São Paulo: Martins Fontes, 2011.BARTON, David; LEE, Carmen. Linguagem online: textos e práticas digitais. Tradução do inglês por Milton Camargo Mota. São Paulo: Parábola Editorial, 2015.BAUMAN, Zygmunt. Globalização: as consequências humanas. Rio de Janeiro: Jorge Zahar Editores, 1999.BORTONI-RICARDO. O professor pesquisador: introdução à pesquisa qualitativa. São Paulo: Parábola Editorial, 2008.COMMON EUROPEAN FRAMEWORK OF REFERENCE FOR LANGUAGES: Learning, teaching, assessment. Disponível em: https://goo.gl/rNSmTa; Acesso em 20 nov. 2018.CHOULIARAKI, Lillie; FAIRCLOUGH, Norman (2001). Discourse in late modernity: Rethink Critical Discourse Analysis. Edinburg: Edinburg University Press.COSTA-HÜBES, Terezinha da Conceição. A pesquisa em ciências humanas sob um viés bakhtiniano. Revista Pesquisa Qualitativa. São Paulo, v.5, n.9, p. 552-568, dez. 2017.GEE, James Paul. Situated Language and Learning: A critique of traditional Schooling. New York: Routledge, 2004.KRESS, Gunther. Multimodality: A social semiotic approach to contemporary communication. New York: Routledge, 2010.LEMKE, Jay L. Letramento metamidiático: transformando significados e mídias. Trab. linguist. apl., Campinas, v. 49, n. 2, p. 455-479, Dez. 2010.MOITA-LOPES, Luiz Paulo da (Org). Por uma linguística aplicada Indisciplinar. São Paulo: Parábola Editorial, 2006.NEW LONDON GROUP. [1996]. A pedagogy of multiliteracies: Designing Social Futures. In: COPE, Bill; KALANTZIS, Mary (Orgs.) Multiliteracies: Literacy Learning and the Design of Social Futures. Londres/Nova York: Routledge, 2006.ROJO, Roxane Helena Rodrigues. Letramentos Múltiplos, escola e inclusão social. São Paulo: Parábola Editorial, 2009.______. Pedagogia dos multiletramentos. In: ROJO, Roxane Helena Rodrigues; MOURA, Eduardo (Orgs.). Multiletramentos na escola. São Paulo: Parábola Editorial, 2012.______; BARBOSA, Jacqueline Peixoto. Hipermodernidade, multiletramentos e gêneros discursivos. São Paulo: Parábola, 2015.SANTAELLA, Lúcia. Culturas e artes do pós-humano: da cultura das mídias à cibercultura. São Paulo: Paulus, 2003.VOLÓCHINOV, Valentin. (1929). Marxismo e Filosofia da Linguagem: Problemas fundamentais do método sociológico na ciência da linguagem. Tradução do russo por Sheila Grillo e Ekaterina Vólkova Américo. São Paulo: Editora 34, 2017.Recebido em 14-12-2018.Aceito em 27-02-2019.

Em se tratando de biografias diversos aspectos devem ser considerados. O principal deles: a desconfiança. Muitas vezes um ponto que passa despercebido pelos leitores. Por que a razão da desconfiança? Porque o biógrafo tende a atenuar as fragilidades do biografado, assim como aumentar suas qualidades. Nada mais humano. Como separar razão de paixão? Ou razão de emoção? Quase impossível.A biografia de Zygmunt Bauman ( 1925-2017), publicada recentemente, traz para nós uma rara combinação entre razão, sensibilidade e, sobretudo, rigor. A biógrafa e pesquisadora, Izabela Wagner, é pouco conhecida no Brasil. Nasceu na Polônia. Professora de sociologia no Collegium Civitas em Varsóvia, fellow do Institut Convergences Migrations, localizado em Paris, e do Bauman Institute, na Universidade de Leeds, Inglaterra. Atualmente reside na Sardenha onde atua em campos de refugiados.Poucas biografias podem ser consideradas no mesmo nível. Izabela Wagner deixa claro para os leitores sua metodologia: "A abordagem usada neste trabalho está entranhada na tradição sociológica da Universidade de Chicago, onde, em meio a um rápido influxo de imigrantes, um grupo de acadêmicos desenvolveu as ferramentas para analisar as trajetórias de vida das pessoas" (p.513).Bauman possui uma extensa produção de livros. Suas obras foram traduzidas para mais de trinta idiomas. Mas nem de longe expressam o longo caminho que o autor polonês teve de percorrer para que ficasse tão conhecido e expressivo como uma referência, mundial, em inúmeras áreas do conhecimento.A obra em questão possui uma introdução, quinze capítulos e uma conclusão. Além disso, cada capítulo possui, no final do livro, notas que explicam as inúmeras referências usadas por Izabela Wagner. Uma extensa bibliografia completa fontes usadas pela autora. Diversas fotos, das diferentes etapas do biografado, ilustram momentos expressivos de Baumam e sua família.Nos primeiros dois capítulos do livros a biógrafa tem como foco a infância de Bauman. Localiza, de forma detalhada, as condições de nascimento do sociólogo polonês e suas origens maternas e paternas, ambas, judaicas. Nessa medida, a autora, durante todo o livro, como ela mesma explica, busca a identificação de Bauman. Isto é, em que medida ser um judeu e um polonês se interseccionam para defini-lo? Naturalmente, não poderia faltar a conduta do biografado na escola. Ele se mostrou, desde as séries iniciais, dono de um raro talento. Ou seja, um estudante que já se destacava entre os colegas pelo seu compromisso com a escola. Todavia, foi muito perseguido pelos seus colegas e professores por ser de origem judaica. A Polônia (e não somente) discriminava, de maneira injusta, os judeus, assim como os perseguia de forma velada e, muitas vezes, de forma explícita. Nessa medida, Bauman foi severamente motivo de gozações e até de violência física entre os colegas. Um dos seus refúgios foi a literatura. Sentia-se isolado e solitário. E os livros lhe davam um certo conforto. Em suas palavras: "A judaicidade era para mim quase um assunto de família – os únicos judeus que eu via e conhecia eram parentes. Isso tornou minha judaicidade um tema prático em vez de teórico" (p.39).Importante destacar que Izabela Wagner possui um conhecimento histórico e sociológico incomuns, visto que enquanto vai aos pontos centrais de Bauman, localiza-o histórica e sociologicamente. Impossível não notar o grau de seriedade e exatidão da biógrafa no que se refere às fontes consultadas, aliadas à sua própria vivência na Polônia. E quem ganha com tal abordagem é o leitor. Gradativamente conduzido a aspectos históricos da Polônia e de outros países do leste europeu que raramente são mencionados em livros de história publicados no Brasil.Com a proximidade da Segunda Guerra Mundial a família de Bauman se viu totalmente ameaçada. O cerco nazista se fazia cada vez mais agudo. Momentos decisivos, que, em grande parte determinariam o futuro do sociólogo polonês como afirma Izabela Wagner. Os capítulos três, quatro e cinco, estão focados na fuga de Bauman e sua família para a Rússia como refugiados. A intensa gama de privações que a família passou são narradas com detalhes e mostram como a sobrevivência foi superada graças, em grande parte, à flexibilidade, em todos os sentidos, da mãe de Bauman: Zofia. E, também, ao raro talento do biografado. Ou seja, de se adaptar com talento, inteligência e sensibilidade ao que lhe era designado quando convocado pelo exército polonês sob o controle do Exército Vermelho. Havia, inclusive, as dificuldades com a língua. Em tal cenário Bauman é localizado como uma pessoa que mostrava claros sinais de um grande humanista. Buscava, habitualmente, contornar os conflitos éticos e existenciais aos quais era exposto juntamente com sua família. "As leituras de Bauman teriam um poder libertador, abrindo seus olhos para novos mundos e talvez oferecendo um contraponto à poderosa propaganda stalinista" (p.94). Em diversos momentos da biografia Izabela ressalta o quanto Bauman acreditava que o socialismo poderia reparar grandes injustiças sociais, em especial, as da Polônia.Ao mesmo tempo uma das grandes ambições de Bauman era dar prosseguimento aos seus estudos. E assim o fez. E foi na Universidade, ainda na Rússia, que conheceu Janina. Sua esposa durante sessenta anos e de importância vital para o biografado. Janina era uma mulher intelectualmente ativa e se envolvia (com grande grau de interferência) com os projetos do sociólogo polonês.Os capítulos seis, sete e oito estão centrados na volta (da Rússia) de Bauman e a família para a Polônia, assim como em suas dificuldades com o retorno. A Polônia, mesmo com o término da Segunda Guerra Mundial, continuou a discriminar, de forma vergonhosa, os judeus. Embora Bauman ocupasse um lugar de certo destaque como oficial, sofreu. Resolve, em meio a uma série de dificuldades, investir numa carreira acadêmica e conclui o seu doutoramento.Ao mesmo tempo percebe, com amargura, que seus ideais socialistas passavam muito longe do que havia imaginado e a que o regime, outrora, tinha prometido. Decepciona-se. Posiciona-se com vigor e argumentos em solo polonês. Sente-se um verdadeiro estranho em seu próprio país. A biógrafa enfatiza que isso provocou dores existenciais em Bauman bastante profundas.Um ponto de destaque na biografia, em momentos variados, é a relação que Bauman mantinha com a família. Pai de três filhas jamais se omitiu de compartilhar, de fato, com sua esposa, as tarefas caseiras e que envolviam as filhas. Inclusive, gostava muito de cozinhar não somente para a família como para seus amigos.Nos capítulos nove, dez e onze a biógrafa centraliza suas atenções em relação às intolerâncias que os judeus sofreram na Polônia. Um fato surpreendente para Bauman, ou seja, mesmo após o término da Segunda Guerra Mundial a discriminações perduravam, assim como as perseguições. E o biografado resolve ir embora da Polônia. "Não havia bombas caindo, não havia cadávares, mas os motivos da fuga eram os mesmos. Eles estavam sendo punidos por sua judaicidade. Estavam partindo para sempre" (p.360). As mudanças constantes de Bauman foram aprimorando sua perspectiva em relação ao mundo e cultivando profundas reflexões a respeito das relações sociais, das misérias humanas e, sobretudo, da necessidade das mudanças e transformações pelas quais o mundo deveria passar.Bauman e a família, em 1968, vão para Israel onde a recepção não foi das mais calorosas. Embora, de acordo com as fontes de Izabela Wagner, ele tivesse muitas e muitas possibilidades objetivas de emprego. "Eu queria continuar sendo o que era, um sociólogo, e me estabelecer outra vez nesse papel em um novo ambiente era para mim uma questão de honestidade pessoal e autorrespeito" (p.393). Em Israel vai trabalhar na Universidade de Tel Aviv sempre com inúmeras dificuldades a começar pelo não domínio do hebraico. Ele e a família permanecem em Israel por três anos. Mas precisava tomar uma decisão mais definitiva. Que realmente satisfizesse seus sonhos mais amplos em relação ao seu futuro e de sua família.Os capítulos finais do livro, ou seja, doze, treze, quatorze e quinze estão centrados em acontecimentos que tornaram Bauman, mais do que nunca, conhecido em diversos países do mundo. A biógrafa destaca que ele resolveu aceitar trabalhar na Universidade de Leeds na Inglaterra a partir de um convite que o surpreendeu. "A Universidade de Leeds não era uma instituição de prestígio, mas um lugar que preparava profissionais para a indústria e a administração locais" (p.399). Apresentou propostas em relação ao desenvolvimento da sociologia no Departamento de Estudos Sociais para o qual ia trabalhar. "Ele buscava reforçar a posição da sociologia com a criação de uma escola de pensamento social. Essa proposta suscitou algumas preocupações entre os futuros colegas" (p.403).Bauman trabalhou durante muitos anos na Universidade de Leeds. Teve inclusive cargos administrativos que detestava e achava uma perda de tempo. Observava, sofria e pensava muito nas contradições internas do sistema como um todo. Aposentou-se e, finalmente, pode se dedicar, mais de perto, como sonhava, a escrever. "Modernidade líquida foi o primeiro de uma longa série de livros sobre fenômenos ' líquidos' em diversos campos. A liquidez era a base da construção de um mundo teórico pós-moderno" (p.431).Izabela Wagner não omite certas críticas que se fazem a Bauman. Como por exemplo de, muitas vezes, se repetir em seus livros. Em outras momentos, sempre se fundamentando em depoimentos daqueles que conheceram o biografado mais de perto, de que ele tinha atitudes ásperas quando contrariado em seus objetivos e projetos. O sociólogo tinha enormes dificuldades de trabalhar em equipe. Preferia o trabalho solitário.Um outro ponto que deve ser mencionado dos capítulos finais, do livro em questão, foi a dor de Bauman ao perder sua companheira Janina. Ele ficou um ano imerso em luto absoluto. Quase morreu de solidão e de dor. Mas resolve reagir após a insistência de amigos e de suas filhas. Conhece uma mulher que vai acompanhá-lo até o fim de seus dias, ou seja: Jasinska-Kania. Eles possuíam um monte de projetos em comum. E, na verdade, de acordo com os amigos ela salvou Bauman. Ele ganhou uma vida nova após a morte de sua primeira mulher. Com isso ainda conseguiu, apesar de sua idade, viajar por quase todo o planeta dando palestras, cursos e escrevendo, praticamente, um livro por ano.Existem diversas razões para se ler a biografia de Bauman. Destaque-se, como foi dito no início deste texto, a metodologia da biógrafa. Ela demorou anos e anos para finalizar a biografia. Consultou, sistematicamente, uma pluralidade fontes documentais. Buscou a diversidade de vozes daqueles que conviveram com Bauman de forma mais próxima ou não. Recorreu a escritos mais íntimos do biografado com o cuidado de não violar sua privacidade. Recorreu a fontes bibliográficas, de grande importância, o que se comprova pela lista de livros que integram o livro. Acrescente-se a isso um estilo de escrita que flui. Muitas vezes o excesso de informações pode tornar um texto desinteressante. Não é este o caso.Uma outra razão importante para que se leia este livro é perceber de forma mais aproximada a trajetória de um homem que manteve suas posições políticas e éticas em primeiro plano. Bauman tem sido citado como uma referência para diversas áreas do conhecimento. De certa maneira sempre acreditou em valores humanos e existenciais que ajudam a humanidade. E, sobretudo, na solidariedade enquanto uma virtude sem precedentes.

RESUMO O presente artigo procura exercitar reflexões sobre alguns aspectos socioculturais da contemporaneidade, buscando situar o leitor em torno do Brasil do século XIX, retratado pelo romancista Lima Barreto (1881-1922), em contrapartida com o mundo tecnológico do século XXI, analisado sob a ótica de filósofos como Zygmunt Bauman (1925-2017) e Alvin Toffler (1928-2016). Ao se confrontarem com perturbadoras semelhanças nos comportamentos ético-morais, os pesquisadores empreendem uma análise crítica da atual situação político-econômico-social a que os brasileiros estão subjugados, igualmente aos bruzundangas, há cerca de 100 anos. Para chegar às conclusões edificadas, foram utilizados, além de Bauman (2000; 2010) e Toffler (1970; 1980), os estudos de contemporâneos das ciências humanas, com ênfase na educação, Morin (2003) e Freire (1978; 2009), além dos noticiários de jornais, sites e revistas. Ao se estabelecer esta proposta, busca-se evidenciar traumatismos socioculturais cruciais para se compreender a sociedade atual e o sistema educacional brasileiro. As considerações finais apresentam incompletudes e diagnósticos não conclusivos de um país complexo, continental e multicultural, mas acabam por expor mazelas (sociais e existenciais) de uma sociedade racista e intolerante, e que, ao olhar mais aprofundado, pouco se modificou. Palavras-chave: Sociedade Brasileira. Moral e Ética. Educação. ABSTRACT This article seeks to exercise reflections on some sociocultural aspects of contemporary times, seeking to situate the reader around 19th century Brazil, portrayed by novelist Lima Barreto (1881-1922), in contrast to the 21st century technological world, analyzed from the perspective of philosophers like Zygmunt Bauman (1925-2017) and Alvin Toffler (1928-2016). When confronted with disturbing similarities in ethical-moral behaviors, the researchers undertake a critical analysis of the current political-economic-social situation to which Brazilians have been subjected, similarly to bruzundangas, for about 100 years. In order to reach the constructed conclusions, in addition to Bauman (2000; 2010) and Toffler (1970; 1980), studies of contemporaries in the humanities were used, with an emphasis on education, Morin (2003) and Freire (1998; 2009), in addition to the news in newspapers, websites and magazines. In establishing this proposal, we seek to highlight crucial socio-cultural conflicts to understand the current society and the Brazilian educational system. The final considerations present incompleteness and non-conclusive diagnoses of a complex, continental and multicultural country, but they end up exposing the problems (social and existential) of a racist and intolerant society, which, when looking more deeply, has little changed. Keywords: Brazilian Society. Morals and Ethics. Education. RESUMEN El presente artículo trata de ejercitar reflexiones sobre algunos aspectos socioculturales de la contemporaneidad, buscando ubicar al lector alrededor del Brasil del siglo XIX, retratado por el novelista Lima Barreto (1881-1922), en contrapartida con el mundo tecnológico del siglo XXI, analizado bajo la óptica de filósofos como Zygmund Bauman (1925-2017) y Alvin Tofler (1928-2016). Al confrontarse con perturbadoras semejanzas en los comportamientos ético-morales, los investigadores se proponen hacer un análisis crítico de la actual situación político-económico-social a la que los brasileños están sometidos, como estaban los bruzundangas, hace casi 100 años. Para llegar a las conclusiones, se utilizaron, además de Bauman (2000; 2010) e Toffler (1970; 1980), los estudios contemporáneos de las ciencias humanas, con énfasis en la educación Morin (2003) y Freire (1978; 2009) además de noticieros en periódicos, páginas web y revistas. Al definirse esta propuesta, se busca evidenciar traumas socioculturales cruciales para se comprender la sociedad actual y el sistema educacional brasileño. Las consideraciones finales presentan incompletitudes y diagnósticos no conclusivos de un país complejo, continental y multicultural, pero acaban por exponer dolencias (sociales y existenciales) de una sociedad racista e intolerante, y que, bajo una mirada más acuciosa, poco ha cambiado. Palabras-clave: Sociedad Brasileña. Moral y Ética. Educación.

De la racionalidad instrumental de Horkheimer a la racionalidad líquida de Bauman Resumen.-Han transcurrido poco más de dos años desde el fallecimiento del filósofo y sociólogo Zygmunt Bauman (1925-2017) quien se preocupó principalmente por investigar y teorizar sobre cuestiones relacionadas con la globalización y la modernidad. Su extensa obra, enfocada enlas últimas décadas del siglo XX y en los primeros años del siglo XXI, vinculó la nueva pobreza, los usos burocráticos y la presente racionalidad humana luego del episodio de Auschwitz. Por otro lado, Max Horkheimer (1895-1973) fue también un filósofo y sociólogo que, en colaboración con otros colegas de la Escuela de Frankfurt, elaboró la Teoría Crítica la cual denunció las contrariedades esenciales de la Ilustración del siglo XVIII y en especial una racionalidad poblacional capaz de construir y justificar un campo de concentración como el de Auschwitz. Ambos autores reflexionaron sobre la racionalidad contemporánea definiéndola y analizando las consecuencias de las prácticas basadas en ella. Este artículo presentará sus síntesis teóricas y una comparación de sus ideologías con relación a dicho tema. Palabras clave: Racionalidad instrumental, Racionalidad líquida, Horkheimer, Bauman. From the instrumental rationality of Horkheimer to the liquid rationality of Bauman. Differences, similarities and connections Abstract. -Little more than two years have passed since the death of the philosopher and sociologist Zygmunt Bauman (1925-2017) who was mainly concerned with researching and theorizing on issues related to globalization and modernity. His extensive work, focused on the last decades of the 20th century and in the first years of the 21st century, linked the new poverty, the bureaucratic uses and the present human rationality after the Auschwitz episode. On the other hand, Max Horkheimer (1895-1973) was also a philosopher and sociologist who, in collaboration with other colleagues of the Frankfurt School, developed the Critical Theory which denounced the essential setbacks of the eighteenth-century Enlightenment and especially a population rationality capable of constructing and justify a concentration camp like Auschwitz. Both authors reflected on the contemporary rationality defining it and analyzing the consequences of the practices based on it. This article will present its theoretical synthesis and a comparison of its ideologies in relation to this topic. Keywords: Instrumental rationality, Liquid rationality, Horkheimer, Bauman

AbstractZygmunt Miłkowski (Teodor Tomasz Jeż) was a gifted writer who struggled actively in fights for independence of Poland. Among others, he took part in the last Polish uprising against Russia in the 19th century. For a short time he was a leader of the Polish armed forces in Rus. After his resignation from the post he was ordered to organize Polish armed forces in Podolia. One of his ideas was so-called Moldavian expedition. This well-known event described by Miłkowski in his memoirs ended with the struggle with Romanian soldiers near Kostangalia (July 15, 1863). Having won the battle, the Poles were trying to cross the Prut river but had to surrender to Romanians. For a long time Miłkowski tried to explain why this plan failed and why his expedition did not succeed.

AbstractZygmunt Mańkowski (1926-2012), Full Professor, was an eminent historian who spent almost his entire professional career at the Maria Curie-Skłodowska University in Lublin. He specialized in the Second World War with particular emphasis on the German occupation of the Lublin area. The issue of the resistance movement, in particular his studies on the Home Army, made him the object of interests of the Security Service (Służba Bezpieczeństwa). The authorities took a negative approach to his scientific area of research, as the priority was given to the research on communist resistance movement. Mańkowski was kept under surveillance for eight years (1968-1976). The surveillance process can be divided into several stages. The most important and, at the same time most dangerous one, was the period of the first three years. At that time he had his house bugged, the workplace search was conducted and his correspondence was monitored. All these actions were secret and considered unlawful even in the light of the communist rules. Subsequently, the hostile actions against Mańkowski decreased, but he was still surrounded by secret communist collaborators. During the whole period of his surveillance there were 24 of them. However, his anti-regime activities have never been proven. He remained at the university where he worked for the benefit of science.

<p xss=removed><span xss=removed>W części pierwszej zostały przypomniane związki Zygmunta Zawirskiego z psychologią eksperymentalną jako podstawą dla zastosowań w pracy przemysłowej na tle narastającego dorobku z zakresu filozofii nauki. Następnym etapem obecności filozofa w środowisku techników było powierzenie Zawirskiemu roli organizatora i kierownika pracowni psychotechnicznej dla młodzieży rękodzielniczej z misją prowadzenia poradnictwa zawodowego. Omówienia kierunków jej działania, programów i przyrządów, w które została wyposażona, Zawirski dokonał na II Zjeździe Polskim Naukowej Organizacji w 1928 roku w Warszawie. Przypomnieniu tego mało znanego fragmentu z biografii uczonego w głównej mierze poświęcone jest niniejsze opracowanie. Kooperacja ze środowiskiem organizatorskim została jednak przerwana ze względu na powołanie Zawirskiego na Katedrę Teorii i Metodologii Nauk w Uniwersytecie Poznańskim. Jego dokonania w zakresie filozofii nauki, zastosowań współczesnej logiki oraz metodologii znacząco wtedy narastały – co w zarysie również zostało przedstawione – ale jeszcze wtedy znalazło się miejsce na kontynuację zainteresowań psychologią praktyczną poprzez tłumaczenia literatury z tej dziedziny z języka francuskiego. Należy także mieć na uwadze, że wiele rozwiązań z ogólnonaukowego dorobku Zawirskiego, jak np. problem logiki indukcji czy sugestie w zakresie syntezy naukowej po dziś mogą służyć pomocą adeptom uprawiania nauki.</span><br></p>

Abstract: This article considers the question of moral agency in the work of Alfred Hitchcock through a detailed analysis of a crucial sequence from his early film Blackmail (1929). Focusing on this representative moment the author’s goal is to examine the problem of moral agency per se, rather than to catalogue expositions of specific ethical problems in a range of different Hitchcock films. In distinguishing between ethical rules and moral impulses, the author follows Zygmunt Bauman (1993, 1995, 2000) to examine the utility of this distinction in relation to the issue of moral agency in Hitchcock’s work. Ethical rules, it is argued, are one aspect of our moral experience that often runs directly counter to our moral intuitions. Résumé : Cet article porte sur la question d’autonomie morale dans l’oeuvre d’Alfred Hitchcock en effectuant l’analyse détaillée d’une séquence cruciale dans une de ses premières oeuvres, Chantage (1929). L’auteur, en mettant l’accent sur un moment représentatif du film, a l’intention d’examiner le problème d’autonomie morale en soi plutôt que de répertorier des problèmes éthiques particuliers dans un éventail de films d’Hitchcock. En faisant la distinction entre règles éthiques et impulsions morales, il s’inspire de Zygmunt Bauman dans le but d’examiner l’utilité de cette distinction par rapport à l’autonomie morale dans l’oeuvre d’Hitchcock. Il soutient que les règles éthiques sont un aspect de notre expérience morale qui souvent s’oppose directement à nos intuitions morales.

Józefowicz Anna, A dissertation by Zygmunt Gloger Czy lud polski jeszcze śpiewa? [Does the Polish folk still sing?] (1905) a question about understanding of tradition, community and good remembrance. Culture – Society – Education no 2(16) 2019, Poznań 2019, pp. 149–162, Adam Mickiewicz University Press. ISSN 2300-0422. DOI 10.14746/kse.2019.16.10. The question contained in the title of the dissertation of the great folklore, researcher of the past, a lover of sightseeing trips – Zygmunt Gloger Czy lud polski jeszcze śpiewa? [Does the Polish folk still sing?] was asked, far more than a hundred years ago. It was put to Gloger by a French musician and journalist who was staying in Poland in 1901 to celebrate the opening of the Warsaw Philharmonic. He asked this way, because he was fascinated with musicpieces he had heard on the stage, based “on beautiful folk motifs”. Small size, because only 24-page Gloger’s dissertation issue in 1905 is an attempt to answer the problem raised in the title. Above all, the dissertation is an expression of Gloger’s regret over the changes that took place in contemporary culture, namely forgetting the role of the song for the Slav community. This is way the author knew the achievements of this community, he devoted his whole life tosaving them, he could not understand how contemporary intelligentsia did not see the need for protection, as he described it “our ancient, native and indigenously Slavicnational song and music”. This text is an attempt to analyze Gloger’s essay Czy lud polski jeszcze śpiewa? [Does the Polish folk still sing?], extracting and developing the main theses contained in it, as well as noticing their value today, not forgetting the circumstances of creating the text over 100 years ago.