Andrzej Walicki, the last Polish world-renowned humanist of the 20th century, passed away in August this year. The article offers a concise description of his personality and work, which partly undermines some aspects of his autobiography published in 2010. Walicki, who, like Leszek Kołakowski, was a member of the 56’ generation, also known as the “thaw” generation, became famous, first and foremost, as an expert in Russian thought. His publications, devoted to, among other things, retrospective utopianism and liberalism in the (...) 19th and 20th century Russian philosophy and social thought, were novel on a world scale. Equally novel were his works on the history of Marxism, where he challenged Kołakowski’s standpoint. Moreover, Walicki signifi cantly contributed to research on the history of Polish romantic philosophy, which had previously been overshadowed by great poetry. Walicki is considered to be one of the personalities who, in the 1960s and 70s, the time when Poland was part of the Soviet empire, made Polish humanities flourish. However, no matter how highly one estimates Walicki’s achievements, the impression that humanities were thriving in the communist Poland aft er de-Stalinization is an illusion. The illusion is an eff ect of the crisis in which humanities in Poland found themselves aft er the change of the regime, under neoliberal and populist governments. (shrink)

I attempt to answer thequestion about the place of Eurasianism in theRussian intellectual tradition. I reconstructits historiosophical assumptions as well thepolitical ideology following from them. I sharethe opinion of certain historians thatEurasianism is interesting for a variety ofreasons, but I disagree with those who see init nothing more than a synthesis of standardideas often found in the history of Russianthought. Eurasianism''s originality includes itsacknowledgment of the positive contribution ofthe Mongols to the history of the Russianstate, the radicalism of its critique (...) of theWest, the innovativeness of its theory ofrevolution, as well as the absence, unusual forRussian thinkers of the period, of aneschatological sensitivity. (shrink)

This study is an attempt to reconstruct and sum up philosophical interpretations of Stavrogin, the main hero of the classic Dostoevsky’s novel “The Devils”, given by the outstanding Russian religious thinkers in the twentieth century. The author emphasizes that, however different can be their philosophical premises, the discussed interpretations of Dostoevsky’s hero are compatible and complementary. Confronting and, above all, synthesizing different points of view, he tries to grasp the basic historiosophical, anthropological and religious ideas of Russian renaissance.

This study is an attempt to reconstruct and sum up philosophical interpretations of Stavrogin, the main hero of the classic Dostoevsky’s novel “The Devils”, given by the outstanding Russian religious thinkers in the twentieth century. The author emphasizes that, however different can be their philosophical premises, the discussed interpretations of Dostoevsky’s hero are compatible and complementary. Confronting and, above all, synthesizing different points of view, he tries to grasp the basic historiosophical, anthropological and religious ideas of Russian renaissance.