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In the history of human thought, various writers have called their philosophies universal, universalistic or simply ‘universalism’. Almost every philosophical or scientific theory claims to be of universal importance, to be a generalization and universality, but relatively few have believed that the term ‘universalism’ to be the only adequate, and therefore only viable, description of their own thought system or newly constructed theory. Efforts to construct, develop or reconstruct a theory, viewpoint, vision or universalistic attitude-or merely to reinforce universalistic postulates-have long been undertaken in many different countries. Such attempts include those that implicitly assume or imply some sort of universalism. I would like to emphasize that I am principally interested in the visions, frequently appearing in Poland, whose authors, and not merely commentators, have defined their own philosophy, more or less refined, as universalism. John Paul's universalism is a continuation of a tradition of universalist thinking lasting two thousands years. It makes it possible to look at the reality of the individual man and of the whole of humanity in their personalistic and communitarian dimensions at one time. Christian universalism has been closely tied to the concept of universalism that was related to the Pope and imperial Rome, or even to Byzantium. [ABSTRACT FROM AUTHOR]

The article discusses universalism as evidence that emphasizes the meaningfulness of the bloody struggles of the civilians during the uprising in Warsaw, Poland in 1942. It states that promoting universalism in New Poland is a fundamental base of educational revolution. It likewise states that the ideas of universalism were born in the Polish blood, and that its ideas where create a great impact on Polish people.

The article discusses various reports published within the issue, including one by Reverend Józef Warszawski on universalism and another on the fateful war experiences of Europe and Poland.

The article focuses on the creation of a network of academic schools around the Virtual University of Dialogue and Universalism in Poland. The editorial staff of the journal "Dialogue and Universalism" stress their readiness to analyze the possibilities of founding this university. The Virtual University project serves as an alternative for existing vocational universities. Its function are strictly supplementary.

The article reflects on the struggle by the Polish government for universalism through rejection of the Yalta agreement. The author expressed that everything about Yalta was contrary to Polish tradition, culture, interests and beliefs. The rejection of Yalta was not just a mere fight for Polish independence, but it was also a struggle for independence of any small and medium-sized nations as well as their well-beings.

The article presents the program of the Fourth European Congress of Dialogue and University that will be held at Warsaw University in Poland on July 23-30, 2005. Pre-Congress sessions will start at the Institute of Philosophy. The topics and guest speakers, schedule for each sessions of the conference are listed.

The purpose of this study is to define the sources of crisis affecting civilization, and to define a solution by the development of a Universal-Complementary Civilization. The study's conclusion is that neither Western nor Global Civilization can improve the order of civilization. Even worse, these civilizations threaten sustainability by depleting strategic resources at a fast pace, driven by the market forces only. World Civilization at this time is driven by two conflicting civilizations, Christianity and Islam, and is hurdling towards a huge disaster. Neither Christianity nor Islam has the right to impose its own values upon the other. To avoid wars and conflicts among civilizations one must break the human history of permanent negations and integrate eight autonomous civilizations and a global one by a set of Common-Complementary Universal Values, selected by each autonomous civilization and accepted by all the others as common values. The implementation strategy of this new civilization may take several centuries, but to start this civilization one must create a group of pioneers and "show cases" as soon as possible. [ABSTRACT FROM AUTHOR]

This paper discusses diverse practices across religions from a universalistic view. Various religions define their beliefs and rituals within an ecological context. Whether it is an Abrahamic, African or humanistic religion, they all have one ritual ground to facilitate their beliefs on. This ground takes the form of environmental or earth-based practices. Religious initiations and the history of spiritual leaders have illustrated that human spirituality is connected to nature and Mother Earth. In addition, Islam views contemplation about natural wonders as an essential pathway to approach God. Despite the variety of religious traditions held, ecology is what universalizes all religions. [ABSTRACT FROM AUTHOR]

References for the articles published in the 1990-1995 issues of the journal "Dialogue and Humanism," and 1995-2005 issues of the journal "Dialogue and Universalism."

This paper examines various views—religious, scientific, philosophical—on the meaning and significance of world history. The view it defends is a phenomenological, non-metaphysical one, i.e., it is one that does not seek to understand history in the light of end-states lying beyond time and history but which seeks, rather, to lay bare the logic at work within the contingency of events. Taking as its focus the phenomenon of globalization, the paper seeks to make explicit the global ontology that is implicit in philosophical hermeneutics. The thesis it defends in this regard is that, to the degree that it prevails and by reason of a kind of ‘functional necessity,’ globalization is capable of bringing into being a global ethic of mutuality and reciprocity. [ABSTRACT FROM AUTHOR]

In this article I offer an account of what it means for Universalism to be a metaphilosophy. I first argue that traditional philosophical systems and views suffer from two main defects. First, they are closed, in the sense that they have made their final judgment on what the world is like. Second, they are mostly Eurocentric; regardless of their attempt to be objective and universalist in their orientation, they express the European values, beliefs, and world views. As a metaphilosophy, Universalism is an open concept. It recognizes that our knowledge of the world is an on-going process of discovery. It does not attempt to synthesize or reject the variety of religious, ideological, and philosophical views and approaches; on the contrary, it seeks to provide a universal conceptual framework within which these views and approaches can thrive and dialogue with each other. The structure of this framework is made up of the universal features of nature and human nature. Accordingly the universal is not an ideal or natural or metaphysical essence of some kind. The universal is made, and it is made collectively by scholars from the different academic disciplines. This is why Universalism aspires to articulate the most comprehensive vision of the world. In this attempt it tries to grasp the highest fruits of all the achievements of the human spirit in religion, ideology, philosophy, and culture. I also discuss two more important features of Universalism as a metaphilosophy: co-creation and metanoia. [ABSTRACT FROM AUTHOR]

These are reflections on Rev. Professor Hryniewicz's substantial essay presented by an eminent historian of philosophy. [ABSTRACT FROM AUTHOR]

The paper attempts to show that Christian hope is not a product of religious fantasy. It finds today an ally in the dialogue with the natural sciences which started in recent years on the topic of the ultimate destiny of the world. The natural sciences have confirmed that the universe is doomed to physical annihilation. Humanity with its cultural riches, scientists say, is only an episode in universal history and doomed to perish. Hence, if the Earth is nothing more than an island of rationality in a cosmic void, then the only thing we can do is to keep up a heroic attitude worthy of human beings towards our own fragile existence. Contemporary science's visions of the future are pessimistic: abundant, though short-lived, evolution culminating in a sense of final futility and the ultimate destruction of all life in the universe. Such forecasts question religion's claims for the eschatological transformation of all creation. Christian eschatology does not accept, however, reductionist presuppositions about the very nature of reality. The universe contains levels of meaning far richer than what we have been able to discover so far. Theology's task is not to provide easy consolation, or generate false hopes. It has a good reason to avoid catastrophism, and maintain calm in its strivings to keep up our faith in God's concern for the destiny of all His creatures. Theologians have to take a serious stand on the very concept of finitude, furthered by natural and social sciences. This, in turn, will require critical review of such concepts as the world's future in God, hope and new creation. This effort must be undertaken in dialogue with the scientific views of the world's finitude. Both sides are prone to stereotype judgements and shallow answers which must be corrected in consideration of the complexity of the issue at hand. Christian theology has to justify its claim to truth, but certainly not by launching battles with science. Christian hope shows the new creation not as annihilation and destruction of the old but as its ultimate transfiguration and salvific transformation. It speaks about the paradox of continuity/discontinuity in this new universe's emergence. Special attention is paid in the paper to the ‘logical’ structure of matter. If the world of ultimate events is, in fact, to be a new world of the resurrection, created by transition into new reality, then certain scientific suggestions and data on the present world's processes could prove helpful in grasping the truly cosmic dimensions of Christian hope. Crucial here will not so much be particular data but rather a sort of meta-science allowing the deduction of general concepts from the detailed achievements of scientific research. Such generalized insights include today the following elements: 1) the dynamic concept of physical reality, 2) the relationality of its processes and, 3) a deeper understanding of the complexity of matter/energy as carriers of a specific information-bearing pattern. It appears that there are some similarities in science's and theology's strivings for a deeper understanding of the truth of reality, which continues to evade our theories and teaches us modesty. Neither method nor concept has yet managed to explain everything. There exists no universal key to a comprehensive interpretation. The postulate to avoid reductionism in approaching the manifold richness of reality is addressed to scientists and theologians alike. [ABSTRACT FROM AUTHOR]

It is a rare privilege to become a legend in one's lifetime. Jan Nowak-Jeziorański (1913-2005) has received such a privilege for he earned it. With his whole life he demonstrated how to serve his country, Poland, faithfully and with no concern for his own safety. He should be remembered as one of the key figures in modern Polish history. [ABSTRACT FROM AUTHOR]

This is a transcript of a documentary by Andrzej Wajda,. Jan Nowak-Jeziorański recalls his reflections on the Warsaw Uprising 1944 and its long term psychological and historical effects. [ABSTRACT FROM AUTHOR]

The author maintains that we shall be incapable of understanding the phenomenon of the Warsaw Uprising if we do not keep in mind the essence of its definition: The Warsaw Uprising was not only an armed insurrection (a planned insurgent military act) but also—and probably first and foremost—a three-dimensional state act: 1. The Uprising was a continuation, consequence, and culmination of the five-years long activity of the Polish Underground State. 2. Responsibility for the decision to start the Warsaw Uprising was taken upon themselves by three highest representatives of the Polish Underground State: Vice-Premier Jan Stanislaw Jankowski "Sobol", Delegate of the Government of the Republic of Poland (died in a Soviet prison in 1953), Kazimierz Puzak "Bazyli", Chairman of the Council of National Unity—the underground Parliament (died in a Polish prison in 1950), and General Tadeusz Komorowski "Bór", Commander of the Home Army, who issued the appropriate order. 3. The Warsaw Uprising denoted not only armed hostilities, but also the disclosure and transition to open activity of the secret structures of the Polish Underground State, albeit in a limited time, area and range, restricted by extremely unfavorable external conditions. [ABSTRACT FROM AUTHOR]

Praxis, especially the daily decisonmaking of political praxis, should, if possible, be accompanied by theoretical reflection. Such reflection helps view matters from a proper distance, separate that what is temporary and short-lived from the endurable and time- less and the unordered, spontaneous and accidental from the systemized, planned and well-probed. A long-year university staffer mainly dealing with the economy of natural resource exploitation, for the past decade I have also been in the fortunate position to work on the political scene as an employee of the Ministry of the Environment. [ABSTRACT FROM AUTHOR]

The state of the global environment has been and continues to be an important topic of discussion and debate for the past several decades. It has given rise to political action and has stirred emotion and intense debate. Presently there appears to be very little agreement among the international community as to what the important issues and solutions are. In this article, the author says that he shall adopt the conception of dialogue proposed by Michael H. Mitias which states that in order for dialogue about the environment to be meaningful and productive, one should proceed in his/her thinking universally.

It is quite probable that current developments will result in a growing and ultimately explosive antinomy between different groups of human beings and society and perhaps even Poland's civilization's self-destruction as political threats mount alongside the ever-lurking metaphysical dangers stemming from humanity's frailties and contradictions, its existential dimension and religious, cognitive, existential, ontic and axiological incertitude. Modem also contemporary history tells of repeated genocide committed in the very heart of Europe and instances when mankind virtually toyed with self-annihilation.

Explores a covenant of human beings in the Third European Congress of Dialogue and Universalism. Determination of the horizons of thought and experience; Development of universalism; Essence of existence.

Explores metaphilosophy and metapolitics in the Third European Congress of Dialogue and Universalism. Role of metapolitics for contemporary European society; Regulation of the theory behind European integration processes; Implications of the approach to metapolitics for the efforts for society.

The author examines selected reports published by UNESCO in the context of the debate between relativism and universalism. He depicts various theoretical frameworks that emerge from these reports and attempts to synthesize communitarian and liberal standpoints. According to the author, discussions on education and human development, which are presented in these reports, and which may be aimed at simultaneously overcoming the ineffectiveness of traditional liberal distinction between the public and private spheres as well as the communitarian exaggeration of the significance of the community. In this context, the author poses the question of whether UNESCO activities can be legitimized if they are placed somewhere between relativism and universalism. He states that one can envision the role of the organization as a ‘field of universal cooperation and dialogue’, although in the long run it might be awkward to accept this role without a clearly stated ‘ism’ behind it. [ABSTRACT FROM AUTHOR]

Presents the text of a speech on universalism by Waclaw Hryniewicz, a professor at the Catholic University of Lublin, delivered at the Third European Congress of Dialogue and Universalism on August 19 to 26, 2003 in Warsaw, Poland.

Comments on the European Congress of Dialogue and Universalism held at the Auditorium Maximum at Warsaw University on August 19-26, 2003. Frameworks of the theoretical foundation for the development of universal civilization; Axiological and qualitative differentiations in the theoretical foundation; Prominent elements of the European Congress.

Highlight the Third European Congress of Dialogues and Universalism held in Auditorium Maximum of Warsaw University, Poland on August 19-26, 2003. Names of key note speakers; Topics of lectures; Discussion on addresses to the Congress.

There are different kinds of universalism. It is a complex phenomenon. Some forms of universalism tend to converge, and some seem to be competing with each other. We got accustomed in the past to the fact of competition and rivalry among different religious world views. Religious communities and various denominations were claiming a universal relevance of their own religion or confession. The age of ecumenism and interreligious dialogue has brought some significant changes into this situation. Monotheistic religions like Judaism, Christianity and Islam still claim a universal value of their doctrine and moral principles. There are different kinds of universalism. It is a complex Are we facing again a conflict of different interpretations of religious universalism? [ABSTRACT FROM AUTHOR]

This paper critiques present secular international relations theory from the perspective of spiritual universalism. It debates the work of prominent writers in the field of international relations and argues that multi-religious partnerships need to be made to facilitate the process of universal ethical dialogue. Rather than religious involvement in international relations being regarded as a divisive influence as posited by Fukuyama and Huntington, this paper aims to show how the underlying spiritual practice and ethics belonging to all religions is a force for harmony. This force of harmony brings with it possibilities to establish real peace and co-operation between nations. To further this argument I will examine present international relations theory and their critique of universalism, dialogue and religion. [ABSTRACT FROM AUTHOR]

Discusses how universalism rejected limitations imposed by the political liberalism of John Rawls on the quest for a synthesis of multiple views or consensus. Indication of the possibility of distinguishing assorted types of a consensus; Tendency for the project of universalism to indicate a multiplicity of reasonable comprehensive doctrines in society by examining its as a problem of multiplicity and unity.

Focuses on issues raised by Janusz Kuczynski in his reflections on the manifold problems of contemporary civilizations viewed through the concept of universalism. Relation between the notions of universalism and dialogue; Reasons for claiming European culture is based on universal values; Implications of questioning the moral validity of present-day social sciences.

Discusses the role of dialogue and universalism as a paradigm for the establishment of the European Union and the co-creation of a universal civilization. Ambivalences of cautious, self-questioning skeptical dialogue; Impact of the formative changes in central-east Europe, initiated in Poland in 1956 on social sciences; Link between universalism and the imposition of liberal democracy.

The author poses questions regarding the fate of humankind calling for a time of the revalorization of the universalism of hope (as the duty of every Christian), and hope for the universality of salvation. Author argues that such hope will not lead to "ethical cynicism, nor does it destroy responsibility for one's own life and the life of others." Nonetheless — he notices — it will require a "different pedagogy than that of fear". [ABSTRACT FROM AUTHOR]

Janusz Kuczyński, who in his numerous publications develops the idea of universalism as metaphilosophy, decisively opposes being called a "universalist" in the traditional meaning of that word (and especially refutes universalism conceived as a striving intent on subjugating all to its ideological power). In the following text I wish to demonstrate that the universalism proposed by Janusz Kuczy´ski is by no means traditional, i.e. a view claiming that a certain philosophical theory should be acknowledged by all, since it comprises not so much a philosophical as a metaphilosophical universalism. [ABSTRACT FROM AUTHOR]

The worldwide turn towards unity and antinomity of humankind -- a tangible effect of the September 11 attacks -- requires almost generally accepted studies, or, putting it etymologically, universal theories. Sharply rising global differences and their intensity as well as the world's complexity and contradictions make synergy an imperative on the social, political, academic, religious, educational, artistic, medial and business levels -- even between opposing groups. In this situation intellectuals and politicians will have the task of transforming the anti-terrorist coalition into an academic, cultural, religious and metapolitical alliance striving towards universal civilization. This is the kairos of historical alternative and also explains the hypothetical -- albeit real -- historical optimism sometimes sprouting from the ruins of doctrines like communism, liberalism, or imperialism. The Dialogue among Civilizations. New Challenges conference in the Polish Parliament brought papers by eminent politicians and scholars which turned out to some degree complementary. This issue of Dialogue and Universalism includes larger portions of the main texts, a polemic with Huntington and references to universalism as a metaphilosophy and unique meta-theory -- or even meta-political doctrine -- which in our opinion best reflects the universality and universalism professed by the UN and UNESCO. We close with a list of practical conclusions which have also inspired us to some far-going decisions. [ABSTRACT FROM AUTHOR]

This paper deals with the issue of universalism in an age of globalization, taking as its focus the case of China. The philosophical core of the paper is a discussion of the hermeneutical notion of universality, which, the author maintains, is of a nonessentialist nature and is uniquely suited to fostering a "dialogue of civilizations" and to reconciling universal values (e.g., human rights, democracy) with cultural particularity. A discussion of some of the basic notions in Confucian philosophy (Confucian humanism) serves to illustrate the point. The paper is intended as a critique of all forms of cultural relativism ("Asian values" in particular) and as a defense of a global ethics, hermeneutically conceived. [ABSTRACT FROM AUTHOR]

Presents an invitation to the members of group YOUNG EUROPE to participate in the joint preparation of the 3rd European Congress of Dialogue and Universalism. Address and schedule for the congress; Topic of the congress; Agenda and steps in the organization of congress; Concretizations and suggessions to participate in the integration of Europe; Other information related to congress.

Leo Strauss was one of the few twentieth-century political philosophers to defend universalistic standards of justice against a rising tide of progressivist and historicist fashions. Strauss also advocated a return to understanding the principles of justice as articulated by Plato and Aristotle; for this reason he is a romanticist and a universalist. Yet Strauss did not support all universalisms. He was keenly aware that biblical universalism is the chief rival of the Greek version of universalism: for Strauss, the meaning of the West lies in the conflict between Athens and Jerusalem. In his writings on natural right, Spinoza, and tyranny (both ancient and modem), Strauss makes clear that the premodem standards of elitism and aristocratic justice cannot be reconciled with the biblical values of charity, freedom, and equality. Natural right is Strauss's doctrine which rationalizes the rule of the wise few over the ignorant masses. It is this doctrine which underlies Strauss's preference for an aristocratic regime over democratic ones. In critiquing Spinoza, Strauss rejects the doctrine of biblical charity as a universalism which threatens political stability. Instead, Strauss opts for medieval double-truth, whereby philosophy is reserved for the elite and religious superstition for the masses. Ultimately, his diagnosis of this incompatibility leads him to reject not only biblical universalism but liberal democracy as well. [ABSTRACT FROM AUTHOR]

The essay provides food for debate rather than answers the question posed by its title. It restricts itself to an explanation of the senses expressed by terms in the title, and also attempts to formulate further questions, which may help to determine whether Europeanism has a chance to become young Europe's underlying philosophy. The essay was delivered at a session on European Identity Co-Created. Dialogue and Universalism as the Meaning of Europe at the First Polish National Youth Philosophical Forum. [ABSTRACT FROM AUTHOR]

The prime way of avoiding the dangers posed by religious fundamentalism is the dissemination of rationalism and, in particular, the deduction of conclusions from evolutionism, especially from the development of human mentality, and their application for the purposes of an interpretation of the religious creed. [ABSTRACT FROM AUTHOR]

For about a decade the term "globalization" has been in continuous and intensive use in science, the media, politics etc. It is above all linked with economic processes. Of course, the emergence of the global market, global trade, global marketing, global corporations etc. is an extraordinarily important process for the "shape" of the modem world. But these are neither the only, nor the earliest, nor the most important processes in the globalization transformation of the modern world. The world needs also values, universal values and spirituality—what is always underlined by John Paul II and other humanists. [ABSTRACT FROM AUTHOR]

Editorial. Discusses Pope John Paul II's Christian Universalism and dialogue with scientific-historical materialism. Dialogue and universalism during John Paul's pontificate; Etymological universalism; Ideas and theories for coming centuries; Harvard University's debate on cultural relativism and religious universalism.

Presents letters concerning the third European congress of Dialogue and Universalism in Europe. Organization of the congress; Aim; Role of dialogue and universalism in building europeanism.

Editorial. Focuses on the nature of universalism in Europe. Introduction of universal European qualities to denote specific and unique universality; Comparison between universalization and globalization; Questions dividing philosophy's idealists and materialists.

Focuses on the social and historiographic themes related to the social mission of non-government movements in Europe. Links of non-government social movements; Discussion on the pragmatic social undertakings of the organizational structures of public movements in Poland; Concept f the philosophy of universalism; Values of pluralism and tolerance.

Focuses on the European culture in the writings of Friedrich Nietzsche and universalism. Problems of high culture; Connection between the origin of culture with the rule of social exclusivity; Details on the idea of universalism.

Focuses on the direction of the development of Western civilization toward universality. Clarification of the concept of civilization; Paradigms of civilization; Destiny of liberal civilization.

In spite of the biological differences in human existence and interaction, scholars unanimously agree that significant differences exist in human aspirations, values and beliefs in their various environments. Among other things, these differences have resulted to cultural diversity. However, there is the need to unify the differences in order to meet the basic requirements for meeting the present globalization effort by different nations. Traditional and modem theories seem to negate the integration efforts. An alternative way of using education to bridge the gap created by cultural diversity in order to achieve universalism as a way forward is hereby proposed. [ABSTRACT FROM AUTHOR]

Recalls the contents of the first Africa special issue of the 'Dialogue and Universalism' in 1975. 'Universalization: The Starting Point,' by Ted Honderich; 'Universalizability: Potential 'Seeds' of Metaphysical Egalitarianism Underlying Spheres of Meaning and Good,' by R.M. Hare; 'Coalition of Scientific Culture and Religion for Universal Revolution in Africa,' by Sister Professor Marie Pauline Eboh.

This essay presents extensive and multi-aspect comments on the views of Professor Michael H. Mitias, one of the co-founders and former presidents of the International Society for Universalism. These factors have made it very difficult for the citizens of African countries to show the desired interest and commitment to global technological developments. [ABSTRACT FROM AUTHOR]

The striving for unity in the universe must imply the recognition of the reality of pluralism. It is rather an uncomfortable phenomenon, but it is a task that can be realized by a new self-conscious generation with a separate political wheel. As "Universalism does not neglect anything of value", it neglects neither history nor man. Man has a great value as the highest being on earth. His life and freedom, and his choice of the type of existence take priority over national, class, racial, political and ideological persuasions. It is only through freedom, tolerance, complementarities and pluralism that human beings can march forward from the diversity of national to universal value. [ABSTRACT FROM AUTHOR]

This paper reviews the link between Technology and Universalism; it proposes the dialectical network as the most appropriate technological evolution that serves the set objectives of Universalism. [ABSTRACT FROM AUTHOR]