Creative Power of Symbol in The Final Revolution : Solidarity
Michal Reka
Lublin, Poland
Last Sunday of August 28, 2005, I was invited to Bielsko-Biala, Poland, to celebrate 25 anniversary of the Southern “Podbeskidzki” Region of Solidarnosc . To me, that was a great privilege to represent Solidarity’s strike Commitiees on the Catholic University of Lublin which put on me those days the task to organize evening events at New Aula , during the crucial 3 weeks preceding Martial law restriction December 13, 1981.
First part of the celebration has been hold in Cathedral Church, where public Mass has gathered folk dress crowd, where the experience of freedom has been widely represent in songs, flags, speeches and in Eucharistic liturgical rituals.
Then the afternoon session for over 300 participants has shown to us where the former active Solidarity’s leaders are placed to serve an all kinds of offices which consist every strata of the social life. Next to me – member of European Parliament – quickly described his role there :”with ought us ( East European members) they sometimes loose the sense of realities”. On my right side – former delegate from this Region into National Commities – made such comment:” it is unbelievable how fast the 25 years pass away, and I feel, that in some area of our social life that is only a beginning”.
Three days later – August 31 – has turned Gdansk city into “one day capitol of Europe” gathering most of presidents, prime ministers and other delegates from Europe and US President’s as well. Professor Zbigniew Brzezinski on a conference: “From Solidarnosc to Freedom”this day in Gdansk has asked: what was Solidarnosc? – it was not only movement but a spirit, powerful moral force, coalition based on human ,religion and democratic values …Solidarnosc was a coalition without class or national heatness … in order to built a better future based on social reconciliation … and between neighbour nations.”1
James Baker , who has represent George W. Bush’ letter, in which he has described “Solidarnosc” as a light model of transformation of power”.2 And on the same day even president Kwasniewski has been openly declared:” …born 25 years ago, among 10 millions workers social movement, who wrote idea of solidarity not only on banners, but put the idea into reality. Because of the commonly people who had regain hope, took an confidence in own decision, and claim for theirs dignity. Silidarnosc has appeared as a way to freedom. Today idea of solidarity is one of the most important answer for global challenges of the 21 st century”.3 Lech Walesa simply declare: “… deed of ‘Solidarnosc’ was necessary for starting a new epoch, without blocks or divisions…Dramatic problem of our time is that: we have a new epoch, but old way of thinking still remain”.4
Such declarations are reviling us a new, growing reality of “being together” in fast changing world around us. Poland has ignited the Revolution, the nonviolent movement, that has marked the terminal crisis of European communism and has ended both Stalin’s external Empire and eventually the Soviet Union. Yes. This was “made in Poland”.
And it would be impossible to image the Revolution 1989 happening when it did, and how it did, without specific set of national , universal and religious symbols, which have played the significant role through the communist period and now they are serve to restore national identities.
CH APTER I : INSIDE THE EMPIRE OF LIES
“Unfinished”
Second World War in 1945 leaved (situated) Poland under military power of
Sovet Red Army and Jalta’s political
decision has been improved the
dominion for over 50 years. Of course, any regime must preserve its identities
and adhere to its fundamental organizational principles, if its survival in
power is to have any meaning. Therefore PZPR – Polish United Worker’s Party
– as ruling factor, who was in charge to
constitute Polish People’s Republic, can not consist its legitimacy by
invoking electoral democracy or political pluralism without doing itself in, for
preserving political control over collective life. Therefore ideology played
central role to define “new” core values, shaping “modern” worldview and
secular culture (i.e. contr- culture) 5. That
required different kind of mechanism and models of symbolization within
institutions and social structures, attempting to justify their role by linking
it, with moral symbols, sacred emblems or legal formulae, which were widely
believed and deeply internalized.6 Such central conception – according Garth
and Mills analysis – may refer to God or gods, the votes of the majority, the
will of the people, the aristocracy of talents or wealth, to the divine rights
of kings or to the allegedly extraordinary endowment of the person of the ruler
himself.7 In order to be dominant and culturally hegemonic, the rulers invoke
the ultimate values and symbols of a given group in constructing their public
image, they are
Serve to restore national identities starving to establish legitimacy. To the extent, that they use ordinary and mundane cultural forms, they are trying to produce or maintain their authority.8
This was the realities of living within the “ institutionalized lies” as Vaclav Havel shortly named it. Hence the biggest in print newspaper distributed in all satelite countrys’ languages inside the” Empire of Evil “(Ronald Reagan), in order to cover all manipulations of consciences and over values itself, the head –title was “ The Truth”
Huge pyramido-structure beaurocrasy had a role to preserve it. The essence of communist ‘ power bases (actual and potential dominion ), such as means of production, means of communication and the means of coercion, were tightly controlled by a single political elite, trying to pursuit of total control over end ever increasing number of domains of social life.
Because usually in that system absolute power was produced not exclusively, but by the incapacitation of potential social dynamism ( “ doesn’t works”)9. The principal incapacitation strategy produced near – perfect saturation of the public domain, with the official, hegemonic public discourse (“they”), confronting all independent thinking, visualizing, imagining, symbolizing, naming, classifying and so on to the private domain (separated “I”).
Such illegitimacy regime would survive as long as this illegitimacy was expressed and cultivated only in private discourses of alienated citizens. Finally the both sides’ conflict, which dramatically polarized whole social word, deeply divided the society and turn every-day life into surreality (gray cities).
The falseness of life under communist contr-culture, theirs corruption, hopeless etc., were an expression of the system itself, in its rationale, its intuition and the structure of mendacity which have created the culture of lies. All kinds of crisis in any level , has its roots there. The system was totally closed – can not reform itself from within, for that was impossible; there couldn’t be ”communism with human face”. The desire to finding an answer for the basic question: ” who am I ?” – just started the revolution.
CHAPTER II. TEN
YEARS THAT
CHANGED THE
WORLD: JUNE 3, 1979 - JUNE
4, 1989
What has happened that workers refused work’s state and founding Independent Self-Governing Trade Union “ Solidarnosc”?
Why did it manage to survive several years in underground to emerge in 1989 as formidable force, initiating the collapse of communism in Eastern Europe?
Why did the Lenin Shipyards in Gdansk became the symbol of twentieth century’ Bastille?
And, which was not in expectation: Why the revolution change own very meaning of the word into the most desirable “model of power’s transformation” for today’s processes of globalization, which allow, for instance , the divided nations by iron courting to sing and dance together atop the Berlin Wall?
What a power has changed the world?: force of power –“ Plus vis quam ratio”
or: “ Plus ratio quam vis !” – the power of truth, which respect his dignity and life?
What is the root inspiration of the liberation of Eastern Europe, which has been widely represented by spontaneous expression, rituals and symbols?
In the first instance, today, we can clearly see, how “solidarity” was founded upon those principles of the primacy person, which has been elaborated through long work of the polish philosophers – as George McLean distinquely summarize: “It has often been noted that a major strength of Solidarity was not only that the people stood behind the movement but that it had the developed and deeply grounded theoretical insight required to lead. There were, of course, many other factors, but this was indispensable in order for it to be able to lead not only Poland but all of Central and Eastern Europe beyond government by decree. to government by the people. Increasingly since that time it has been clear that the deeper challenge in Central and Eastern Europe has been in living practically its newly won freedom”.10
1. IDENTIFICATION
WITH TRADITIONAL AND NATIONAL SYMBOLS
It is not necessary to bring all history of Polish culture into consideration in order to understand revolutionary changes which took place recently, then – to find the answer to the question : what the fight was for, and why Solidarity become a culture’ s factor of persons who are living “being together” based on respect of person’s dignities an on unique value of human life itself.
First we need to take into consideration the major event who proceed dramatic decade of principal changes, which was develop by Cardinal Stefan Wyszynski. Because of his sermon on June 4 1953, given in Warsaw during the Corpus Christi procession, when he refused violence over the freedom of conscience:…”We tech that one must give to Cesar what is Cesar’s and to God what is God’s. And if Cesar sits down on the altar, we must say simply:’This is not allowed’- Non possimus !” That cause him to be in a prison from September 25, 1953 until the “Polish October” 1956. The years in prison, as a “Primate of Millenium” hw was completing “Great Novenna” –nine years catechetic and spiritual program for Millenium of Christianity in Poland (1966) where all symbolic events of national history has been presented. Icon of Black Madonna – Queen of Poland was in pilgrimage through the country, from town to town. At each parish a special day or night long vigil was gathered innumerable crowds. It deepened common memory with the true history of that nation and its cultural identities. All heritage of significant events, battles, struggles up-lifting and miserables turnovers has been reminded ( St Stanislaus, Grunwald, Czestochowa’s Victory, Kosciuszko , November and January’s Uprisings, Miracle on Wisla – Joseph Pilsudski, Auschwitz, Majdanek,Westerplatte and Monte Cassino). During that years, a new generation of youth, born after II World War, in informal summer’s camp meetings, combine scouts activities and Vatican II renewal was growing in number in 70’s and 80’s up to 300 thousand members. Polish version of liberation theology as “ diaconate of liberty through truth” and this pedagogical program of Franciszek Blachnicki “Light – Life” movement, hadlaid foundation for the revolution. Similar values had been cultivate in Academic Pastoral Care among students and faculty members forming many significant personalities for Club of the Catholic Intelligentisia (KIK, and few other limited organizations tolerate by regime: Znak, Wiez, Pax ..)
Those streams of national and social consciousness prevent a split in the anticommunist opposition and laid the ground work for an unprecedential coalition of workers and intellectuals in coming events.
On October 16, 1978 Karol Wojtyla’s election as pope remind as profound shock, as great experience of hope, fulfillment of national dreams. As British historian Norman Davies described: “ the essence of Poland’s modern experience is humilitation”.11 Carrying all brutal effects – the 6 years of Nazi occupation end extermination with the “untermenschen race” ideology, suffer under the burden “lebenunwerts Leben” – “life not worth living”, then the ideological experiment of communist class dictatorship once remarked by Stalin in case of Poland as “fitting a cow with a saddle”. At the midst of extreme existential experiences and intellectual doubts, from the unique office in a global scale, on October 22, 1978 the well known voice has announced:
“Be not afraid !... open wide the doors for Christ … to his saving power open the boundaries of states, economic and political systems, the wast fields of culture, civilization and development …” 12
2. THE LANGUAGE
OF SYMBOLS
IN THE
FINAL REVOLUTION
The direct call for dignity and value of life of free man is indispensable to remind.
Before Lech Walesa significantly “jump over the steel fence” of Lenin” Shipyard – from totalitarian regime into the midst of protesting workers – extreme makeover had happened on the level of principle values, witnessing a dramatic struggle to be free.
This call for reconsideration of the anti – human cultural model which affected all social dimensions had reached the highest point that time.
Each culture is based on principles which requires a fully clarified concept of all realities, especially that of mankind and of human being itself. So, what is the revolutionary question? - “Who is a man ? Who the human being is? “ Concerning a man, both are under attack : this “WHO he is” and that, “that he IS”.
Among many forms of experience, which unveil the structure of the personal being of man, we can take into consideration the universal value of his personal dignity as rationally free embodied “I” and acknowledge his life as fundamental value as well.
Man is free subject – because by his own will he is setting dependence of himself by the power of self recognized truth about himself.
Among all others objects in this world only a man can recognize himself “from inside”, He can subjecting himself. By his reason “from nature” he is seeking truth, he want to understand. In the truth is the source of transcendence the world where he lives.
Reflecting own acts of understanding he recognize himself as relating to truth “obligate to sub-ject recognize truth by acts of own free will acting according it, make own free choices, testify. By his reflection on acts of understanding, he recognize himself above other objects. As personal subject –“person”, self- governing, in-dependent facing vis-a-vis own dignity, transcendental truth .13 Because of “who he is” and because “he is” the validly of his life participate in the very meaning of personal dignity. Tomas Aquinata the value of life will qualify as a fundamental, ontological goodness in formulae: “ vivere enim viventibus est esse”. 14 The fact that man want to exist – which for human being means to live, but not forever he will be alive – is a sign of asymmetric, not identical entities of a man ( and all others variable, accidental ) nature. Because our entity does not come from our esse , we can ask: why we are rather not exist then exist. The mystery of our existence – means life – instead of solving absurdum: “ I am giving existence to myself, which I have not from myself”- is waiting from my very beginning for me to discover indispensable, essencial Being, Live, which exist by own definition.15. Transcendent towards man can not do only that one: to retain to give Himself . Therefore Augustin – with many others shouting: “ Intimior intimo meo!”- I am not, without You in me.
And immediately, right away that can be apply to the others human persons, participate in equal, way in the gift of life without exception –“we are all from His tribe” (Paul in Athens, Acts 17,28) Is it the imperative of the “ first philosophy” deeply experienced in all human persons? Therefore why reason, which enable us to self understanding can be silent about adequate source of own being? There is also brief outline to anthropology as metaphysic of man : metaphysic of human being as person as such and as person existing by the gift of life.
Remarkable poster, which inspired also Jan Pietrzak’ song, significantly express the demand for identity in truth :“Let Poland be Poland, 2 + 2 must be always 4”. Today it is understand as a living Statue of Liberty.
That was happened on June 2 ,1979 where about one million Poles had come to celebrate Vigil of Pentecost ( liturgically belongs to the next date – June the 3 th) with John Paul II in Victory Square. Massive crowd of people was listened the great lesson how to live “ in truth” about God given dignity of the human person, revealed in life, death and resurrection of Jesus Christ :”..the mightiest of God’s work was a human person redeemed by Christ; …Therefore Christ can not be kept out of the history of man in any part of the globe… The exclusion of Christ from the history of man is an act against man…”
More then 10 millions Poles ( i.e.1/3 of population) personally attend the nine days pilgrimage ( religious idea of humanity). “ Suddenly the artificial world around us simply collapse” said Maciej Zieba, and political scientist Bogdan Szajkowsi describe it as “ psychological earthquake, and opportunities for mass political catharsis”. “ Great lesson in dignity” added dissident Adam Michnik. Jozef Tischner noticed at the time of its, that Solidarnosc was a huge forest planted by awoken consciences”
Indeed, in such big scale, the new sense of self worth, new experience of personal dignity and determination to be free, brings unmeasured consequences for both: believers and non-believers.16
The way from solidarity to Solidarnisc took only 14 months. Well known theirs logo, created by talented Gdansk’ designer Jerzy Janiszewski ,who joined the strike in Lenin’ Shipyard was his own experience too:” J saw how solidarity appeared among people….how the social movement was being born out of that and how institutions joined in “ He used the white and the read of the Polish flag and sign in capitol – italic letters a group of people who can not stand by themselves, each need the support of its neighbors. 17 The letter N carries a little Polish flag giving to the word dynamic meaning. That was also a matter of tome when Solidarnosc marked own character in 2 significant resolutions. The I National Congers on September1981 was sending a message to labor people in Eastern Europe – base on the slogan: “ workers (proles) in all country – unite!”
But that was a first time in Eastern Block when Independent, Self-govern Trade Union
as real social movement – directly communicated another social groups abroad ( soon Warsaw Pact conducted large maneuvers). The II National Congress of Solidarnosc in 1990 enact “The law protection right to life of unborn”
The logic was obvious: there is no “Yes” for freedom – without “Yes” to truth about man –(human being ) ;There is no “Yes” to truth about man without “Yes to his/her/it life.
Setting a new order in independent self-governed state, there is no other way how to do this except to funding it on life value, as a primary principle because of the dignity of human person, self-governing, reasonable free subject through constitutional guarantee
which allow to all citizens live in that way and express by intersubjectiv control for common good of all .18 What absurd is to pass a bill by citizens’ law, which exclude from the law protection extreme defenseless and innocent which are unborn – and by the same law protect right to life to theirs executors.
That 21 demands of striking workers ( listed on UNESCO world heritage ) and the 3 cross Monument ( October 1980) who was commemorating workers killed by regime in 1970 and fallen hopes of 1956 and 1976 , 19 finally has given courage to be : “ We want to live! “
3. BETWEEN DEATH
AND LIFE.
CHALLENGE TO
PERSONAL DECISION
On the conference “From Solidarity to Freedom”, celebrating 25 anniversary ,one British historian, professor of European Studys in Oxford University – Thimity Garton Ash, gave clear description of the “new” quality of those significant changes : Polish Revolution –he said- “ gave a new revolutionary model, which replaced this well known from two century ago – from 1789 – this bloody model which always remind us ‘revolution’. Therefore we always had to tag the qualificatior’ adjective word: ‘self-limitation’,’peaceful’,’evolutionary’,’negociacional’ etc. Traditional revolutionist –jacobists, bolshevics, islamic fundamentalists – affirm /asset/ that a goul sanctified means. Solidarity revolutionists – like Vaclav Havel, and other leaders with long vision of Central Europe freedom revolt – have understood, that what kind of means or method we choose lay a decision where in the end we will find themselves.There is no way to get truth by lies,or murder for love. Like Adam Michnik said:’those who start by storming Bastil, end to building theirs own Bastills’”20
Does it mean, that “humanitarian” revolution is “velvet” and no longer ask for blood’ price in order to get an answer to the principal question:” who is a man?” within the midst of serious battle for “ to be or not to be?”
How can powerless – selfdissarmed from violence people fight with hidden and direct powers able to kill them or destroy at once?
Despite of that, that it is “ nonviolent” – the very personal dilemma; to live or to die -for life depend on truth – dramatically mature to be solve. Dissident Adam Michnik in 80’s was particularly critical of western ‘peace activists’ on this point: he thought, they had forgotten the truth, that there were things worth suffering – and dying- for”. It was not an accident, the shuts toward The Witness of Hope in Rome May 13,1981. Many asked: This who should not live – is alive! What he can report about life in his ‘second life’? Test of culture, veryfaing the spirit of Europe and the world around us leading us to sad conclusion: culture of death or hidden totalitarism .
The coming December !3, the same year’81 in Poland at 6:00 a.m. when radio and TV were broadcasted General Jaruzelski ‘speech announcing the imposition of a “state of war” and the creation of the Military Council for National Salvation (WRON).
Immediately thousands of leaders were interned or imprisoned. Many were “ lost”. On political arena the serious possibilities of using mass destructive nuclear weapons were dominated international block negotiations. My be without the significant unexpected Czernobyl’ explosion which couses to initiate medial discussion of theirs effects has changed the direction into Glasnosc and Pierestrojka. But not automatically. Through the darker fog of hesitancies and doubts, when many asked: is it an another way to dignity and to the freedom ?.“Yes” for the truth was the only key to independence. For Lech Walesa, Andrej Sacharow, Vaclav Havel, and many others “ prisoners of cosciousnes”- but” free in prison”, only total dependence on – truth not from outside, but “in!”-dependence on inner self- determination and self identification with the truth they can not deny.
For me the myth of Samson (judges 13 – 16) and his heroic decision to be solidarity with his nation in the most oppressive circumstances – was as sign of the power stronger then all triumphant enemies above him. 21
When father Jerzy Popieluszko from Zoliboz, Warsaw during the dark years of marital war has encouraged in his sermons thousands participants, who had listened his lifting up sermons for making right choices, to live in truth – the brutal forces of power (SB security apparatus) has reacted according theirs logic denying freedom, dignity and life – they kill him ( October 19, 1984). But suddenly his presence much more stronger then before awakened innumerable personal decisions. On his funeral November 3, celebrated by hundreds of thousands peoples around his tomb ,created unforhettable sgn of unity and hope. “Solidarity lives – because you had had given life for her” –at the night said Lech Walesa. Then daily report from his trial broadcasting by radio, began the “glasnosc in Poland .
Why blood (i.e. life) can speak stronger then the words? Because death is not only natural event ( as the separation of the soul from the body) – but as Karl Rahner clarified 22 – far more important, “death is also a personal act. Freedom – the human capacity to determine and realize oneself for good or evil – is exercised categorically exercised categorically in particular choices of value ….Because time is an element of the history of freedom – the function if death make this freedom-in-time definitive and final by putting an end to time-in-freedom. At the end of (our) time what passes away is the process of becoming and not what we have become, both good end evil, which will acquire definitive validity in front of the Transcendence”.23
In other words – by death whole human being testify about his / her self-identification with freely chosen Truth. – worthy to live for. Final manifestation of dignity and truth is already present and the value of life as well.
Death therefore is a “personal” act, that is something the person can accept or reject freely and actively, something a person “does” in freedom. Either one rejects it by running away from one’s being-made-for-death (Heidegger’s ‘ zum Tode sein’) through
Amusements and distractions and thus falls into “inauthentic existence”. Or one can assume death and dying with courage as the comprehensive horizon of one’s historical and finite being and accept it as one’s own “project”. By saying “yes” to death a person can turn a necessary fate externally imposed on oneself into a free act: ’Whenever there is liberty, there is love for death and courage for death’. From practical daily life organize this “yes” can also take the form of everyday asceticism and renunciation by which one anticipates one’s death.24. Such person, free from one of our biggest fear, only on the basis of self-posession can self determinate. And as Romano Guardini add: “..to be a person means that I cannot be used by any other but that I am an end in myself…I can not be possessed by another, but as regards my own self I am alone with myself…I can not be represented by any other, but must fill my own place” 25
In February ’89 during hard negotiations at the “round table” between the government and opposition, a big banner has been exposed on the buildingof Communist Party’ Central Commeete sayig:” There is no freedom without responsibilities”. In the opening speech at the “round table” event, Jerzy Turowicz, publisher of Tygodnik Powszechny ( Weekly Universal – tolerate by regime in small copy’s print) has replayed to this : “..it ‘s time to reverse : ‘there is no responsibilities without freedom’”.
In the time of preparation to first free election in Poland, Very significant poster was printed in thousands of copies which from considered above point of view, clearly represent what had been changed in Final Revolution: Scene from Wild West; sharp in the noon; Garry Cooper facing his challenge – his hand is holding – instead of revolver-
the voting card , READY to make a decision.
CHAPTER III.
CAN SOLIDARITY
BE GLOBAL
?
June 4, 1989: first free election. Candidates from Solidarnosc won all 161 seats they were allowed to compete for in the Sejm (Parlament) and 99 of 100 seats in the Senate.
When the day was over national TV was broadcasting the announcement provided by actress Joanna Szczepkowska: “ Today communism had died” The very same day on Tian Nan Men Squere in Bejiing, China protest of youg Chineeses ends in violence and blood sheer.
1.TOWARDS
SOLIDARITY OF
THE FAMILY OF
EUROPEAN NATIONS
“Fall of nations” in 1989, the Domino effects has been changed the map of Europe. The desire of Central and Eastern “ to be Europeans” has not be a picnic with a fireworks but rather extended the distance of institutional unification 15 years ahead (may 1 2004 – Ten new members has been incorporated into EU) within the framework of preparing for accession, which appears to have only about 50% support in public opinion polls), The new governments has begun reforms in all levels of public structure.
Madeleine Albright in her interview with Jedrzej Bielecki: Democracy that is hard issue” in such way described President Clinton’ invitation towards Poland to join NATO structure (1999):”…Solidarity has delivered polish nation from communism and liberate her from Soviet Empire. NATO was an another side of the token ( medal) Because set to Poland open door to Western World, where is her place. Without ‘Solidarnosc’ Poland can not be free, and can not join that structure. But NATO remind us as an anchor support all heritage and deeds of those, who sacrifice himself to Solidarity.
Celebrating 25 year “ after”, the significant “ break through” in modern history of Europe, Joseph Manuel Boroso – leader of European Commeete –was remarkable Announced: “ “Solidarnosc” was a victory of freedom, and August 31 1980 that is a day which forever remind us a sign of new chapter in European history. Solidarity was a victory of freedom! You were bold enough to say: NO to violence and to lies, the boldness to demand a respect for human dignity. There is no Europe without freedom, there is no Europe without Solidarity!”
At the same day all participants took part in another significant ceremony; they had signed Erecting Act for European Center of Solidarity which will be placed of course in Gdansk ( ).
Right after Bronislaw Gieremek (politician, prof. of history) has rise p propose to appeal United Nations to viting on aknowlege the day August 31 as a “Day of Solidarity and Freedom “ on the world.
Vaclav Havel has united his voice with upsent:” …in our Anniversary of August ’80, we need to remember those countrys, included Bialosus, where are living dissidents, and where people are not free. Solidarnosc means not only freedom but also responsibilities. We must to think about those people and send them signs of a unity”.
Prof .Brzezinski concluded his speech in such words:” Is Solidarnosc only huge breakthrough or it is also transformation? Breakthrough is an hero deed, transformation causes qualify changes. Poland need renewal of political life ,lifting up public debate, cleansing government from dirty corruption, rebuilding Poland in justice, modernity, self-governing. Solidarity is still necessary in Poland…” And within all this voices where is the Great Architecture of the Final Revolution, In his letter Benedikt XVI by a voice of Arcbp. Stanislaw Dziwisz address his massage to all participants of the ceremony: “ Today all we are acknowledge how great importance for Poland and for Europe had the movement “Solidarnosc”. I know how much my Preceder – John Paul II had desired to participate in this miracle of historical justice. I know how much he support Solidatity by his authority and promote her by diplomacy because that was a matter of justice. The proof we had got, when the Berlin wall has fell down and Soviet satellites nations had dissolve the Bloc. I am glad that you are free and I wish you also economic’ prosperity.”
2. GLOBALISATION WITH “HUMAN FACE” OR HOW FAR IS FROM ST. BONEVANTURE HALL TO LIFE CYCLE INSTITUTE
There is ever grooving area of hot topics which can be discussed in various way. For instance in former outlines I’ve try to put into discussion a question: Solidarity or isolation ( even elimination). There is wast space of problems in this matter which Lech Walesa call: “ we have a new epoch, but old thinking remind. Again one voice from Gdansk. President of Germany Horst Koehler said: Poles not only had liberate ourselves, but they had been initiated a process with new epoch meaning. Communist regime attempt to brake the sequence of changes, which has been deeply rooted in events of “August 1980”. Polish people has to endure the pressure. I am glad to know that you appreciate our help from thi hard time.Let me say this ,since this experience we can trust each other”. So, with great thanksgiving for what has been happened last quarter of century we can consequently ask about global culture of solidarity. . Where is the way towards culture of freedom? Can our society take a new evolutionary model to transform model ‘welfare state into cultural model ‘welfare community with ever grooving ascetism of using power ( light model). But instead asking- take a walk.
The Catholic University of America
Washington D.C. 2005
1. Rzecztpospolita”, No 207(7193) September 1 , 2005, p.1 -3 -daily newspaper.
2. Gazeta Wyborcza”, No 203. 4906, September 1,2005 , p.1-4 – daily newspaper
3. Rz, ibid. p.1
4. Rz, ibid. p.1
5. Piotr Wierzbicki, Struktura kalamstwa, Warszawa: Glos , 1986.
6. Jan Kubik, The power of Symbols Against the Symbols of Power: The Rise of Solidarity and The Fall of State Socialism in Polan ( Univ. Park, Pennsylvania 1994). p.5-7
7. ibid.
8. Talcott Parsons, Authority, Legitimisation, and Political Action, in “Autority” ed, Carl J. Friedrich. Cambridge: Harvard University Press. 1958 , p.302
. means of acceptance of the ruler’s definitions of reality, by the ruled, which can be presented in public ceremonies and rituals staged by rulers.”
Also: Hans Garth and C.Wright Mills, Character and Social Structure, New York: Hourcourt, Brace, 1953 p. 277
9. J.Kubik, The power., p.264.
10.The philosophy of person: Solidarity and Cultural Creativity. Polish Philosophical Studies, I, Series IV A, Vol.1, CRVP, 1994, p.IX
11.Norman Davies.”Polska 1978-1988: God’s Playground,” in Ethos 1(1988 nr 4 s.94-120. Lublin
12 Inauguration Ceremony, October 22, 1978
13 in: The Philosophy… Marian Jaworski,” The Human Person From a Transcendental Perspective., pp.3-13
14. St Tomas Aquinas, Summa theologica, I,q.18,a.2,ad 3.
15 M.A. Krapiec, Tajemnica czy absurd?.,in: Odzyskac swiat realny, Lublin 1993,p.762 nn
Sw. Augustyn, Wyznania,III,6,Krakow 1997,p.74 nn
!6.George Weigel,” The Church, The Collapse of Communism,and the Callenge of New Democracies”in: New Catholic Encyklopedia, Jubilee Volume. The Wojtyla Years. Galle Group, ed Peter M. Garetta, The Catholic University of America. 2001 Washington D.C..pp8-10
17.J.Kubik,The Power.,p 195
18.A.Szostek, Prawda a zasada pluralizmu w dialogu spolecznym i organizacji panstwa,” Ethos”5(1992) nr 2-3 (18-19),p.17-28
19. The base of the monument contains inscription:”They gave theirs lives so that you can live in dignity. Respect their memory “ and dedication from JPII: “ Let Your Spirit descend and transform the face of the land, this Land “(From:June 2/3, 1979 –Victory Square, Warsaw)
20 Thimothy Garton Ash, “Gazeta” p.2.
21 Michal Reka, “ Imagination of Death and the Theology of Solidarity” in: Imagination in Religion and Social Life, Vol III ed. G.McLean, J.K.White, Series VII. Vol.6, pp. 41-51.22.
22.Peter C. Phan, Eschatology, in: “The Cambridge Companion to Karl Rahner”
Ed by Declan Marmion and Mary E. Hines, Cambridge University Press, 2005, pp.179-181.
23 ibid.p. 182 see also: P.C.Phan, Eternity inTime: A Study of Karl Rahner’s Eschatology ( Selingsgrove: Susquehanna University Press, 1988),26-31
24see K. Rahner, On the Theology of Death, trans. C.H.Henkey and W.J.O’Hara (Burns and Oates: London,1962)
25 in M. Jaworski, p.7