Stanislaw Barszczak—You have to choose yourself—

Ontological issues from the beginning do not seem to solve. Let’s look at the problem of freedom. Everyone- except absolute being-God  -is linked to other beings by ties of cause and effect-if it falls into the causal relationship cannot be free. To be free means to be beyond the violence, be sufficient itself. A man as a being cannot be free. This confirms the daily need for sleep, food, rest, etc. To preserve the freedom of human existence, J.-P. Sartre presents the concept of nothingness. Behind him first I want to find the determination of Hegel, that freedom is “the negativity, and as such must appear before us.” Be free to say: to be able to say “no.” Some “nothingness” permeates the man who, as “being-for-itself” is “self-consciousness.” Nothingness is the one which makes it possible to self-awareness. In the words of Father J. Tischner this nothingness is like a “gap”, which penetrates self-awareness and makes it earliest reflection’s presence for myself. It makes it possible to negation, and that freedom can say “no.” But such freedom’s being placed through the concept of nothingness, it seems to be its depletion. Well, the essence of freedom should be saying “yes.” Is the denial of freedom contained in the reverse side is not present in the “yes”? Ontological approach of freedom leads to a denial of freedom (determinism), or to confuse liberty with strength. According to the deterministic laws governing the behavior of man are essentially the same nature as the law governing the behavior of things. However, a man has limited an awareness and do not know what forces govern it. With this ignorance comes the illusion of freedom. Cited here understood as the freedom of human action-effect “understanding of freedom is a necessity” (historical materialism). Let’s see also TV freedom of contemporary: a desperate Leoncio, who lost Isaura, commits suicide. The feeling of freedom rules over tyranny. Well. Today, more than liberty shall be put up something more like a responsibility. But we must continually look for new solutions. Cited in one ontology is right: the human experience in the sphere of freedom is the experience of enslavement. A man finds his freedom as freedom for enslaved. His life goes on as the fight for freedom. This battle does not mean, however, learn the external value, but “becoming” what a man “really is.” The achievement of human freedom is back to himself. This is indicated by the formula of Hegel: Freedom is that to be “themselves at home.” To answer the question what it means to “be-in-itself ‘, we need to ask: what does” not be at home “? Let us follow Saint Paul: good I want I do not do, and I do the evil which I would not. ” I’m not “at home” when you come upon “foreign law.” The source of this right is beyond me-in some “foreignness.” However, this strangeness has some echo in me. Body is particularly susceptible to it. Strangeness is intertwined with the outside inside. In order to “be themselves at home”, I have to “overcome myself” and at the same time to confront someone “outside”. Who? Some principle of evil. An important limitation of freedom is so evil. Man is not running battle with the laws of nature, but evil, which significantly limits its freedom. Evil is not, Father J. Tischner wrote, that man cannot outrun a horse, but that sometimes “must” tell a lie and it is also a restriction of his freedom. The classic description of slavery, we find in Hegel’s famous chapter “Phenomenology of the spirit” of the master and slave. Enslavement, according to him has a logical character: it is part of a rational system. Hence, it is so difficult to overcome. To escape from bondage, if you need to make the destruction of the entire system. Hegel believes-as we know-that the relation of man to man is primarily a relationship of struggle. “Man to man a wolf.” There is something of truth: if it were otherwise, you probably do not need to commandments-not that you would have to just heaven impelled people to love. The fight is a fight to the death, although its major purpose is not to kill but to force him to recognize. The player who first terrified of death. Who does not frighten those who will risk death, reaches freedom. Terrified of death go into slavery, informed risk becoming the masters of life. The task is to work for the slave master, task master-possession. We have two intertwined with one another freedom: the freedom of yourself and being in the shadow of that freedom, “freedom” of a slave. The freedom of a slave is surrounded by prohibitions. This is not the nature those prohibitions was born, but the will of master. Will enslaves the will, freedom restricts the freedom of one another. Loss of the freedom may not be made without profit. Slaves in exchange for recognition of saved lives. Maybe innocence, may and indeed should, “do not want to have a conscience.” On the other hand, the slave is the victim of delusion. It seems to him that you are deprived of liberty, that you are “to blame for everything.” Really, though it alone is the creator of a slave master and his enslavement. If it was not “found” someone else’s reign, there would be a slave. A slave has a “sin” and that is basic: the renunciation of freedom. Not being fully themselves, it is not at home. A different picture emerges from the enslavement of psychological analysis, which is due, inter alia, prof. A. Kępiński, who wrote about “psychopaths” – about people who have become slaves to various, more or less irrational fears. These fears undercut them hope. Fearful of people and the world, these people took refuge in the shelter. ” You can call them “people from their hiding places.” Father J. Tischner wrote: “A man in a hideout believed that carries within itself a treasury. Treasury is trying to hide deep. Sam becomes the clipboard we stipulate. Place, on which stands, surrounded by a wall of fear. For all people approaching the hideout he is directing suspicion that they approach to him in order to rob him and destroy. “Passage of the area hope the space is hiding the fall of man, as well as fall into sin, and in an informed and voluntary guilty. A man lives at the level of blandness, beyond good and evil, is neither guilty nor innocent, his responsibility was in a state of senility. And now the whole dignity of man comes to the value of suffering, which it is subject. A striking feature of hiding people is that they suffer and they can bring suffering to others. And, worst of all, their suffering is as great as unnecessary”.(Thinking by value, s.415-416) “People from their hiding places” are not themselves at home. I would put the argument  here that our politicians, whose lives are interrupted by a disaster at Smolensk had fallen victim to the “people from their hiding places.” These people are enslaved. Where is their “lord”? The paradox is that the “master” is not really that only the vague idea fills their imagination. “Lord” is “someone” who can always come and do “something.” And they fear that. A quick summary of what we said here: slavery appears: at dialogical level as limiting or imprisonment of one by another, as slavery because of the recognized evils, is associated with the emergence of fear. The Catholic Church see the world as a gift of a loving Creator. Because God is for man, it is for human is a freedom in the world. The fall of the first people brings a burst into the world. Man no longer has a direct view of the gift. Takes against God, the world and ourselves. Hence his captivity was. Only faith restores the original vision of the blessed beginning. Reconstruction of freedom in the world can only be achieved by restoring relationship with God. That is why Hegel said: “God is the God of free people”. A man can “create itself” as a work of art, drawing with their “power of life”, he can overcome its weakness, can “take possession of himself,” and may “want of willing,” so he can bear itself. Now, freedom is missing one else: a guide to the good. Freedom is a way of being good. The latter is outside the structures of being. Awakening to good and our faithfulness to implement in us “a good will”, which is a subjective expression of human freedom. In so far as a good will is accompanied to a man in his way of being, man as a man becomes an expression of freedom. And here there is the text that I prepared for my reader. Sorry, yet not well. But at a time personally, I would like to join to the contemporary discussion about love, memory, identity, freedom and human responsibility.(introduction to new a story, to be continued)

Stanislaw Barszczak, Poland—An interview—

Some bio-data: As for my personal qualifications, I am a magister of theology (1986) and a licentiate from the philosophy (1991). I’ve been studying contemporary philosophy. I earned the degree of Bachelor of Arts in philosophy. In the year 2006 as a graduate student I went to the University of Silesia in Katowice, Faculty of Social Sciences, (street Bankowa 12, Katowice 40-007), and I was accepted as a doctoral student. I’m going to do my PhD in philosophy in the future. Dissertation supervisor is Mr. Prof. Doctor Piotr Skudrzyk.  I am fluent in different languages also: English, French, Russian, Italian, German and Latin. I prefer to work, I am willingness to travel on whole world. I am a 50 year old. I am currently doing a priest on an Archdiocese House “Święta Puszcza” in Olsztyn near Częstochowa. I’m not afraid of challenges  of modernity and a meeting with the interesting people.  I would ask you to help distribute my books in the entire world. For a moment I wish all of my rejection/frustration writing stories had such a happy ending! Though I run missions by Web mail for aspiring writers. I would like to see you as soon as possible. Let us be of good cheer. I wish you good health and dreams come true. However, we are returning to an interview now. 8. Who would you say has influenced you most? Most has been influence in a negative direction, from human to gossip, the bad experiences of my life and so on.  But much I owe to Thomas Mann, Guy de Maupassant, Witold Gombrowicz, Joseph Conrad, who influenced me the most, in order my courage to write, and in the fact that I dared to write on my own. Then I’d rather fill my writing with people like ourselves. 9. How have your personal experiences influenced your writing? I like to think that my own experience shapes the stories more and more I tell without having myself intruding into them. Throughout my life I have never fitted easily into the societies and positions I found myself in, and rather than change to conform, I have looked with outsider’s eyes to see the cracks in the edifices. I like to think my texts take place within some of those cracks, and show readers something they might never have noticed. 10. When did you start writing? With all the better paying, less competitive professions in the world, why write? You could have started with an easier question. I ask myself this one often at the nadir of the night, usually when I hear of another publishing merger or I get a rejection for a book I thought was a real winner! Why write when everyone in publishing – the publisher, the editor, the printer and even the cleaner gets paid before you and better than you?  I’ve always written.  I wrote my first sickly sweet poem when I was about 13 and I just kept on going (and luckily improving) from there.  The more you write the more you want to write.  It’s an addiction really.  At a time I have watched more than 10 hours television a day for nearly a decade in a mother’s house. Though I’d rather write.  While my mum curls up by the fire to tell something a new, I’m pounding away at the computer keys, writing one.  Other men play tennis, do lunch, and actually have time to get on top of the housework.  I drop the friends off at chapel and have the computer turned on, even before the front door is properly closed. As I mentioned I started the next text in the late 70s and took the first draft to my Professor, then writer-in-residence at Częstochowa. I found out that I needed to learn better control of my imagination and prose when he laughed through all the dramatic bits. I completed my first tale around 1979, a huge historical scene about the arrival of a pope John-Paul II in his country. It only was published in English titled “The long-awaited day”. 11. How did you make the transition from wanting to write to becoming a published writer? After finding out I could plug away through several hundred thousand words and keep my spirits up to complete the tales, I decided to learn more of the craft with short stories and eventually produce a publishable book. I soon came to share the short stories I worked on. At the time I have attended other writing functions, the last with Orhan Pamuk. He taught me the importance of every detail, such as what would or would not be in the character’s sight in every scene of text. After that I joined the best of the writing groups, and have had every novel thoroughly critiqued until they were worthy of showing to the world. I’ve tried to give up.  Really I have.  Lots times in the last decade I’ve looked at the struggling publishing industry and my struggling bank account, and I’ve made a rational, solemn promise to stop writing and get a real job that pays properly and regularly.  And then, an idea comes and I quickly scribble it down just in case, the next day I take it out and just play with it a bit, flesh it out, create a little quirk in that character, tighten up the weak bit of the plot. Suddenly the first draft is all there in your head and it would be a shame not to write it down, then the second draft is really not that much more work and it’s nearly finished, just a bit more polishing.  12. How many books have you written so far? The twelve books published or contracted are “The scarred wound”(February 2004; “The fencer of God”(Mars 2004); “The corn-flowers of the freedom”(May 2005); “The Friend loves always”(January 2006); “The cross and its way”(September 2006); “The Wonderful Month of May”(October 2008); “Another and he. The philosophy of Paul Ricoeur and Emmanuel Levinas”(November 2008); “Petra and the Holy Land”(December 2008); “The view from my window”(May 2009); “Receipts for prosperity and hope”(Mars 2011); “Mission man”(in English, May 2010). They are all published by Regional Teacher Training Centre “WOM” in Czestochowa (www.womczest.edu.pl); Publishing House “Garmond” in Czestochowa (biuro@garmondgroup.com); Prograf Digital Printing Group Sp. Ltd.. (www.prograf-neovision.com.pl). They all feature my courageous and clever male Editor Mr Thomas Ginal , who works to protect the interests of a group of modern people.

Stanislaw Barszczak— I became a catchy writer—

1.How and when did you get started as a writer? Growing up I hated doing nothing. I did all I could to avoid obligations. Once I became the owner of the property and lived in a “house mother”, I found the book in the attic of a large two-door cabinet sandstones. Turns out later I learned I was suffering from a reading comprehension disability. It wasn’t until 7th grade that things changed. I was lucky in my life, I met three Polish language teachers: Mrs. Kawalec, Mrs. Grzegorczyk and Mr. prof. Mikołajtis. The latter gave us a lot of texts for reading. And when we wrote essays, he insisted that they had been titled: ‘Polish job, school’. I loved Kochanowski, Kraszewski, Sienkiewicz, Mickiewicz, Slovacki, Krasinski, Wyspianski, Hugo, Conrad. And I knew, at age 15, that I wanted to be a writer. When I was a freshman in high school, I wrote a short story titled ‘My thoughts after the meeting with prof. Hashimoto of Japan’. It was published in the school’s annual magazine. My career, you might say, had begun. Today it seems to me that I was already very advanced in understanding the writer’s creative intentions. Even I’m starting to write often, but I regret to say here that there are texts no written with a pen, but chosen some thoughts stored in synthesized memory of computer. But constantly looking for ways to maximize my clerical potential watching cultural programs on television. My teacher TV announced that we’d be reading 4 books that week, also one by S. Rushdi. So, it was a “literary Quartett” in the German TV show with the participation of Mr. Marcel Reich-Ranicki, Hellmuth Karasek und Sigrid Löffler. I read then summary of The Moor’s Last Sigh by Salman Rushdie, from page one until the end of the book, I was catapulted into another world. The book amazed me. I thought about it for days after reading it. I could not wait to read another book. And it was like that for all of S. Rushdi’s books. Before I knew what was happening to me, I was buying books like that in stores and reading at least a book a month. 2. How do you usually find your ideas?  It’s a great question. One I can’t answer in black and white. Sometimes I get a character in mind; sometimes a plot, or a twist ending. Lots of times I just start writing and see where it leads me. Occasionally I get inspired with something that has a beginning, middle and end. Recently, I talked about my desires of writing my friends. A priest that writes books. We laughed, and realized, despite what we want me to do. And for example, while I also write Fiction adventure series about the people of the stranded starship on a 17th century alternate world. It combines sociology (the science) with some anachronistic additions to sword and gunpowder swashbuckling. 3. Did you ever get any rejections? Did I ever get any rejections? Hmmm. Maybe only enough to wallpaper my entire flat, monthly. (I still get rejections). Part of being a writer is having a thick skin. Finding and interested editor, I believe, has to do a lot with luck and timing. 4. If yes, how did you react to them? “There are two types of rejections. Form Letter and what I call Positive Rejection. You wonder if they didn’t just open your submission, attach a Form Letter, and return it to you without so much as reading a word. A little depressing at times. But what can you do? The Positive Rejection is when an editor or someone like that, a similar authority, in the same industry, actually takes the time to personalize the rejection letter in some way. “Close, try us with your next story idea.” Something like that. Anything that makes it more than a just a Form Letter Rejection, I suppose. Those I consider inspiring. I have such a letter is not so much negative, but a courtesy one of Mr J. Poniewierski of February 1997, see my articles have been favorably accepted in the publication, although they were not then published. For me it was a crucial letter for my literary career. Earlier I was by no means in touch with Mr. prof. P. Ricoeur. I wanted to write more scholarly texts. I got an interesting responses to those letters of his secretaries. 4. What are the major challenges that you have faced in your career? There are many major challenges I think most writers face. For me, frustration is one of them. Always wondering if my story is good enough, if my writing is good enough. Then once I sell a work and it is published. But I worry that no one is going to buy the books, read them, like them. I worry about marketing and sales figures and getting out and promoting. Although not undo Exhibitions Publishing Catholic, such as a few days ago in Warsaw. Then there is finding enough time in a day to do all that needs to be done. I work full time, I freelance part-time for a community newspaper, write book reviews for a web site. 5. Who is your target audience? I think I write primarily for priests of active imagination. Since older men and women buy most of the fiction published today, I’m glad that my fascination with the daring and clever writers and artists, ties in with their reading habits. I am always torn between writing stories that appeal on a pleasure level and ones that point up the illusions of life. I prefer to write the kinds of stories that I enjoy, but on the other hand, I would hope to have some aspects buried in the writing that would one day be considered a contribution to literature. I work on varied projects with the aim that every area of the craft I learn will add something to the next project I venture. 6. What are your main concerns as a writer? I think a writer’s greatest concern is securing a place in the church. Today, the writing isn’t enough. While we may have sweated blood over our portrayals of our fictional realities, no one will see them unless the finished novel reaches the attention of potential readers. I’m disappointed that the big corporate publishers are widely accepted to be the arbiters of quality’s writing. I mourn for a better world where books were published because someone believed in their message or content. 7. Do you write everyday? Before I became embroiled in weeks of promotion, I used to write most days. When revising chapter, I may write a paragraph or a couple of pages; when writing a first draft I might get 3,000 words down once I know where the scenes are going. I generally start with some housekeeping, saving completed work to a storage site or into a thumb drive, making new notes in my scenario or plot files. Usually I write in complete scenes and end when I reach the final actions. These may also require revising in order to keep up the pace and tension before I write on into the next scene.(to be continued)

stanislaw barszczak—A soul of the artist—

A writing begins long before the curtain reading goes up and ends long after it has come down. It starts in my imagination, it becomes my life, and it stays part of my life long after I’ve left the office computer. First I lost my voice, then I lost my fate and then I lost my figure, but I still have never lost mum. I am not an angel and do not pretend to be. That is not one of my roles. But I am not the devil either. I am a priest and a serious artist, and I would like so to be judged. I long couldn’t switch my voice. My voice is not like an elevator going up and down. I don’t know what happens to me close to altar. Something else seems to take over. I don’t need the money, dear. I work for art. I prepare myself for pastoral rehearsals like I would for the only love of my life. I was always too mature for my age – and not very happy. I had only some young friends. I wish I could go back to those days. If I could only live it all again, how I would play and enjoy other friends. What a fool I was. I would like to be Stanislaw, but there is Barszczak who demands that I carry myself with his dignity. I would not kill my enemies, but I will make them get down on their knees. I will, I can, I must.  It’s a terrible thing to go through life thinking that you have a rock on your side when you haven’t. “When my enemies stop hissing, I shall know I’m slipping.” What else do I want to tell you. Love is so much better when you’re not married.  On altar, I am in the dark. That is the difference between good teachers and great teachers: good teachers make the best of a pupil’s means; great teachers foresee a pupil’s ends. I want to be just a good teacher. There must be a law against forcing priest to act as soon as possible. Priests should have a wonderful childhood priest. They should not be given too much responsibility. Through made the priesthood (25 years) I go with my Rev. Archbishop. So, such childhood priest he opened me and for this I am him eternally grateful. We are not pals enough with Orthodox faithful, so we must make ourselves indispensable. After all, we have the greatest weapon in our hands by just being Christian. We offer each other words of consolation or distraction or encouragement when we see that one or the other of us is in need of such words. We also miss each other (vaguely) when we’re not together. “What happened between us both happened and didn’t happen, it’s the same with everything, why do or not do something, why say “yes” or “no,” why worry yourself with a “perhaps” or a “maybe,” why speak, why remain silent, why refuse, why know anything if nothing of what happens happens, because nothing happens without interruption, nothing lasts or endures or is ceaselessly remembered, what takes place is identical to what doesn’t take place, what we dismiss or allow to slip by us is identical to what we accept and seize, what we experience identical to what we never try; we pour all our intelligence and out feelings and our enthusiasm into the task of discriminating between things that will all be made equal, if they haven’t already been, and that’s why we’re so full of regrets and lost opportunities, of confirmations and reaffirmations and opportunities grasped, when the truth is that nothing is affirmed and everything is constantly in the process of being lost. Or perhaps there never was anything.” “The truth never shines forth, as the saying goes, because the only truth is that which is known to no one and which remains untransmitted, that which is not translated into words or images, that which remains concealed and unverified, which is perhaps why we do recount so much or even everything, to make sure that nothing has ever really happened, not once it’s been told.” So, you are born an artist or you are not. And you stay an artist, dear, even if your voice is less of a fireworks. The artist is always there.

Stanislaw Barszczak — All sorts of people (the April retreat in Moscow) —

We want to open up our mysterious selves. We look forward to and we hope that the stars look down, we pray that we can add something to emulate their success, the stars moving across the sky and leading us to our fate, but it is only our vanity. We look at the galaxies and the decline of love, but the universe cares less about us than we do about it, we believe the stars move along their tracks, but we want to rotate differently. And it’s true that if you watch the sky turn of the wheel for a while, you’ll see the meteorite, its flame, like flies, and finally extinguished. Thus, the stars are not worthy of emulation. It just unlucky rock. Our lives are here on earth, there are no guidelines for the stars … Moscow saw many and many survived. It says of it even its ” mosaic” metro. During the sixteenth, seventeenth and eighteenth centuries many times uprising broke out big urban poor, “Bunt Copper”, ”Salt rebellion.” To fight for justice went popular Ivan Bołotnikowa’s troops, Stepan Razin, Pugachev Jemieljan, leaders of the great peasant uprisings against boyars and landowners, the uprisings that shook the foundations of tsarist autocracy. In over 800-year history, Moscow has repeatedly changed its face. But the most striking changes occurred in the city after the victory of Great October Socialist Revolution. Limits Moscow continues to expand (as compared with the year 1917 its territory has increased five times), the city climbing to the top is more beautiful, brighter. Once Moscow’s often called the “big village” because it has a lot of one-storey and modest one-story wooden houses. But look at Moscow after 1970! Straight, wide avenues, large squares, stunning parks and shady gardens, comfortable modern houses and the architecturally interesting office buildings and administrative buildings. Moscow today is also a wide bridges and granite quay Moskva River, the main car, tunnels, overpasses, Palaces of Culture and the school. You probably know who is coming to Moscow for the first time, a meeting with the city starts from Red Square. It is quite natural, because that is the heart of Red Square, Moscow, moreover, the heart of the country. So let’s stop here a moment. Around the square are located the most significant monuments of the Russian capital. And moving away from the square radiating multi-million major thoroughfares of the city. The central place in Red Square Lenin Mausoleum is built of red marble and black Labrador. Red Square (Russian: Красная площадь) why such a name? Few people realize where it comes from the name of Red Square. It turns out that the combination of red color from the communist times is wrong. In addition, Red Square is not called so from the beginning of its existence. At the end of the fourteenth century was called “Fire” or “Burnt”. However, the term is derived from Old Slavonic word “красьнъ” (beautiful). However, Red Russian is “красный.” This similarity made the square is now called the “Red”, although the name “Beautiful” is also clearly on the spot. Officially, it is considered that the name of Red Square in operation since the seventeenth century. Appreciated the beauty of the square in the world. In 1991, the first facility in Russia, Red Square has been a UNESCO World Heritage Site. But the recent history of the square, which for over five centuries, has witnessed many events. In the first half of the twentieth century, and later in Soviet times was the site of military parades, in which Russia and later the Soviet Union demonstrated the world his power. Setting many great historical buildings makes the Red Square in Moscow is a must for each trip. Live is the historical center of Moscow presents a great job. Although the square itself is no longer as impressive, when it comes to size. Is no 330 m long and 70 m wide. Red Square, Lenin spoke often. Hence, on a sunny day May 1, 1919, during the Christmas parade sounded important words of VI Lenin: “Previously, about what our children see, it was said as a fairy tale, but now, comrades, you can see clearly that the construction of a socialist society, under which we started the foundation is not a utopia. With even greater zeal to build this construction will be our children.” In the Kremlin “Lenin knows every stone … his voice still hear each tower … “. The Red Square Russian people worship their heroes. Here were thrown the words of Yuri Gagarin: ” I circled Earth in a spaceship, I realized how beautiful our planet. People! Beware and multiplying this beauty, not perish him!” When walking in the contemporary Moscow and now even though I only heard the words of Michael Kutuzov like a melody flowing through the history of 1812:” The courageous and invincible soldiers! … Each of you is savior of the Fatherland! Russia welcomes you … do not pass, and not forgotten loud deeds and your heroism! … Descendants retain them in memory. Blood have saved his homeland. ” Also, his words from September 1, 1812 years when he took the bold and wise decision: to leave Moscow, but save the army … Because it made my desire to visit the museum-panorama “Borodino battle”, a work of the painter Franz Roubaud. Image is 115 m long. I walked the entire Kutuzov Prospectus, to finally see the panorama from a special observation platform at a height of 6 meters between her and the image of an open-air plan created a width of 12 m. In this way, as if we are in the middle of the action battle of Borodino (7 September 1812 year). You can see beautifully soldiers of the Polish troops Poniatowski banners on horseback attacking the enemy redoubt, and the German army in front of Kutuzov one’s. So, the Russian prisoner, who is gone too far and was surrounded by Würtembergers of a great army; Napoleon at some distance on horseback, sitting among the generals Kutuzov’s Great Redoubts. In the trenches of the fight for Bagration suffered a mortal wound, and therefore gen. Bagration wounded exported from the battlefield. Recall that for a decisive battle took place only in September, after assuming command of the tsar’s army chief Gen. Mikhail Kutuzov by which it replaces in this position, General Mikhail Barclay de Tolly, widely accused (albeit wrongly), for treason and decided to face the French on outskirts of Moscow. The Russians did not want the French to the former capital without a fight. Kutuzov chose very carefully the battle area, with the convenient nature of the defense, allowing only a frontal attack, supported by additional fortifications numerous fields. His words could be another expression of the heroic defenders of Moscow: “United Russia is a retreat-no place for us Moscow.” First Grand Army of Napoleon won Szewardino redoubt. On the morning of Sept. 7 were heard in the fanfare of the Grand Army regiments, and after a read command the imperial army: “Soldiers! Before you battle, which was so much wished for. Victory depends on you, which we so desperately needed, will give us plenty of everything, and good winter quarters, and then the swift return to his homeland. You behavior out as at Austerlitz, Friedland and Vitebsk. Let you’re the most late descendants recall with pride: they were in the great battle under the walls of Moscow! “The battle lasted all day. Napoleon did not allow Ney to quit fighting the Imperial Guard, which is at a critical moment of the battle could lead to the destruction of the Russian army: I will not allow the destruction of my Guard. Being 800 miles from France, did not venture to the loss reserve my best! “In the evening, the fight ended. Napoleon Bonaparte did not use the initiative and gave Kutuzov possibility of retreat. Losses on both sides were extremely high. The Russians lost 45 to 50,000 killed and wounded, the French about 35,000. Severe loss of French cavalry and refusal to quit the battle of the Guard to take on the impossible taking chasing the retreating Russian army toward Kaluga. Napoleon took Moscow, 14 September 1812 year, but the principal aim of the campaign, which was to defeat the Russian army in a general battle, has not been achieved, which soon led to the defeat of Napoleon in Russia. In later years, Napoleon wrote that out of 50 battles, which led, in the battle near Moscow, his army “showed great courage, and enjoyed the least success.”

Stanisław Barszczak—Rozmaici ludzie (kwietniowe rekolekcje w Moskwie)— Pragniemy zgody, by otworzyć się na nasze tajemnicze “ja “. Cieszymy się i mamy nadzieję, że gwiazdy spoglądają w dół, modlimy się, żebyśmy mogli coś dodać w celu ich naśladowania, gwiazd poruszających się po niebie i prowadzących nas do naszego losu, ale to tylko nasza próżności. Przyglądamy się galaktykom i spadkowi miłości, ale wszechświat mniej dba o nas, niż my o tym sądzimy, a gwiazdy poruszają się po ich torach, choć my chcemy, żeby obracały się inaczej. I to prawda, że jeśli oglądać niebo z przełomu koła na chwilę, to ujrzymy upadek meteorytu, jego płomień, jak leci i w końcu gaśnie. Zatem gwiazdy nie są godne naśladowania. To po prostu pechowa skała. Nasze losy są tu na ziemi, nie ma żadnych wytycznych gwiazd …Moskwa wiele widziała i wiele przeżyła. Mówi o tym choćby jej „mozajkowe” metro. Na przestrzeni XVI, XVII i XVIII wieku wiele razy wybuchały duże powstania biedoty miejskiej, „Bunt Miedziany”, „Bunt Solny”. Do walki o sprawiedliwość stawały ludowe oddziały zbrojne Iwana Bołotnikowa, Stiepana Razina, Jemieljana Pugaczowa, przywódców wielkich powstań chłopskich przeciwko bojarom i właścicielom ziemskim, powstań, które wstrząsały podstawami carskiego samowładztwa. W ciągu ponad 800-letniej historii Moskwa niejednokrotnie zmieniła swoje oblicze. Ale najbardziej uderzające zmiany zaszły w mieście po zwycięstwie Wielkiej Socjalistycznej Rewolucji Październikowej. Granice Moskwy wciąż się rozszerzają (w porównaniu z rokiem 1917 jej terytorium zwiększyło się pięciokrotnie), miasto pnie się w górę, jest coraz piękniejsze, jaśniejsze. Kiedyś Moskwę często nazywano „dużą wsią”, ponieważ stało w niej wiele parterowych i jednopiętrowych niepozornych, drewnianych domów. Ale spójrzmy na Moskwę po 1970 roku! Proste, szerokie aleje, rozległe place, wspaniałe parki i cieniste ogrody, nowoczesne wygodne domy mieszkalne i ciekawe pod względem architektonicznym biurowce i budynki administracyjne. Moskwa dnia dzisiejszego to również szerokie mosty i granitowe nadbrzeża rzeki Moskwy, magistralne samochodowe, tunele, estakady, Pałace Kultury i szkoły. Każdy chyba, kto do Moskwy przyjeżdża po raz pierwszy, spotkanie z miastem rozpoczyna od Placu Czerwonego. To zupełnie naturalne, ponieważ właśnie Plac Czerwony jest sercem Moskwy, co więcej, sercem całego kraju. Zatrzymajmy się więc tutaj przez chwilę. Wokół placu zlokalizowane są najznamienitsze zabytki rosyjskiej stolicy. A od placu odchodzą promieniście główne arterie wielomilionowego miasta. Centralne miejsce na Placu Czerwonym zajmuje Mauzoleum W. I. Lenina, zbudowane z czerwonego marmuru i czarnego labradoru. Plac Czerwony (ros. Красная площадь) skąd ta nazwa? Niewiele osób zdaje sobie sprawę, skąd się wzięła nazwa Placu Czerwonego. Okazuje się, że skojarzenie czerwonej barwy z czasami komunistycznymi jest błędne. Poza tym Plac Czerwony nie nazywał się tak od początku swego istnienia. Pod koniec XIV wieku nazywany był „Pożar” lub „Wypalony”. Natomiast określenie pochodzi od starosłowiańskiego słowa „красьнъ (piękny)”. Natomiast czerwony po rosyjsku to „красный”. To podobieństwo sprawiło, że Plac jest nazywany dzisiaj „Czerwonym”, choć nazwa „Piękny” niewątpliwie też jest na miejscu. Oficjalnie uznaje się, że nazwa Plac Czerwony funkcjonuje od XVII wieku. Urodę placu doceniono na świecie. W 1991 roku, jako pierwszy obiekt w Rosji, plac Czerwony został wpisany na listę Światowego Dziedzictwa Kultury UNESCO. Ale to historia najnowsza placu, który przez ponad 5 wieków był świadkiem wielu wydarzeń. W pierwszej połowie XX wieku, a później w czasach sowieckich był miejscem defilad wojskowych, na których Rosja, a później Związek Radziecki, demostrowała światu swoją potegę. Otoczenie wieloma znakomitymi obiektami historycznymi sprawia, że Plac Czerwony w Moskwie to obowiązkowy punkt każdej wycieczki. Na żywo to historyczne centrum Moskwy prezentuje się znakomicie. Choć sam plac już nie jest tak imponujący, jeżeli chodzi o rozmiary. Ma bowiem 330 m długości i 70 m szerokości. Na Placu Czerwonym często przemawiał Lenin. Stąd też w słoneczny dzień 1 Maja 1919 roku podczas świątecznego pochodu zabrzmiały znamienne słowa W. I. Lenina: „Poprzednio o tym, co zobaczą nasze dzieci, mówiono jak o bajce, ale teraz, towarzysze, widzicie jasno, że gmach społeczeństwa socjalistycznego, pod który założyliśmy podwaliny, nie jest utopią. Z jeszcze większym zapałem gmach ten budować będą nasze dzieci.” Na Kremlu „Lenina zna każdy kamień…Głos jego jeszcze każda wieża słyszy…” Na Placu Czerwonym czci naród rosyjski swoich bohaterów. Tu padły słowa Jurija Gagarina: „Okrążywszy Ziemię w statku kosmicznym przekonałem się, jak piękna jest nasza planeta. Ludzie! Strzeżmy i pomnażajmy to piękno, a nie niszczmy go!” Gdy spaceruję po współczesnej Moskwie i teraz jeszcze jakbym słyszał jedyną melodię słów Michała Kutuzowa płynących przez dzieje z roku 1812: „Śmiali i niezwyciężeni żołnierze!…każdy z was jest zbawcą Ojczyzny! Rosja wita Was…Nie przeminą i nie pójdą w zapomnienie głośne czyny i bohaterstwo Wasze!…potomkowie zachowają je w pamięci. Krwią swoją uratowaliście Ojczyznę”. Także jego słowa z 1 września 1812 roku kiedy podjął wówczas śmiałą i mądrą decyzję: opuścić Moskwę, lecz uratować armię… Spełniło się moje pragnienie odwiedzenia muzeum-panoramy „Borodińskiej bitwy”, dzieła malarza Franza Roubauda. Obraz ma 115 m długości. Przeszedłem cały prospekt Kutuzowa, by wreszcie obejrzeć panoramę ze specjalnej platformy obserwacyjnej o wysokości 6 m. Między nią a obrazem utworzono plan plenerowy o szerokości 12 m. W ten sposób znajdujemy się jak gdyby w centrum wydarzeń boju pod Borodino (7 września 1812 roku). Widać pięknie żołnierzy z polskimi sztandarami szarżującymi na koniach z Niemcami naprzeciw armii Kutuzowa; jeńca rosyjskiego, który zagalopował się i został otoczony przez Würtemberczyków; Napoleona w pewnej odległości na koniu; Kutuzowa siedzącego wśród generałów Wielkiej Reduty. W walce na szańcach śmiertelną ranę odniósł Bagration, dlatego rannego Bagrationa wywożą z pola bitwy. Przypomnijmy, że do decydującego starcia doszło dopiero we wrześniu, po objęciu naczelnego dowództwa armii carskiej przez gen. Michaiła Kutuzowa, który zastąpił na tym stanowisku gen. Michaiła Barclaya de Tolly, oskarżanego powszechnie (aczkolwiek niesłusznie) o zdradę i postanowił zmierzyć się z Francuzami na przedpolach Moskwy. Rosjanie nie chcieli dopuścić Francuzów do dawnej stolicy bez walki. Kutuzow bardzo starannie wybrał rejon bitwy, z natury dogodny do obrony, dopuszczający jedynie atak frontalny, wzmocniony dodatkowymi licznymi fortyfikacjami polowymi. Jego słowami mogłyby być słowa innego bohaterskiego obrońcy Moskwy: „Wielka jest Rosja, a cofać się nie ma dokąd- za nami Moskwa”. Najpierw Wielka Armia Napoleona zdobyła redutę Szewardino. Rankiem 7 września odezwały się w pułkach Wielkiej Armii fanfary, a po chwili odczytano wojsku rozkaz cesarski:”Żołnierze! Przed wami bitwa, której tak bardzo pragnęliście. Od was zależy zwycięstwo, które jest nam tak bardzo potrzebne; da nam pod dostatkiem wszystkiego i dobre leże zimowe, a potem prędki powrót do ojczyzny. Sprawcie się tak jak pod Austerlitz, Frydlandem i Witebskiem. Niech wasi najpóźniejsi potomkowie wspominają z dumą: oni byli w tej wielkiej bitwie pod murami Moskwy!” Bitwa trwała cały dzień. Napoleon nie pozwolił Neyowi na rzucenie do walki Gwardii Cesarskiej, która w krytycznym momencie bitwy mogła doprowadzić do zniszczenia armii rosyjskiej: Nie pozwolę na zniszczenie mojej Gwardii. Będąc 800 mil od Francji nie zaryzykuję utraty moich najlepszych rezerw![19]. Pod wieczór walki wygasły. Napoleon Bonaparte nie wykorzystał inicjatywy i dał Kutuzowowi możliwość odwrotu. Straty obu stron były niesłychanie wysokie. Rosjanie stracili od 45 do 50 tysięcy zabitych i rannych, Francuzi około 35 tysięcy. Ciężkie straty kawalerii francuskiej i odmowa rzucenia do boju Gwardii uniemożliwiły podjęcie pościgu za cofającą się ku Kałudze armią rosyjską. Napoleon zajął Moskwę 14 września 1812 roku, lecz zasadniczy cel kampanii, jakim miało być rozgromienie armii rosyjskiej w walnej bitwie, nie został osiągnięty, co niebawem przyczyniło się do klęski Napoleona w Rosji. W latach późniejszych Napoleon pisał, iż spośród 50 bitew, jakie prowadził, w walce pod Moskwą jego armia „wykazała najwięcej męstwa, a odniosła najmniejszy sukces”.

Stanislaw Barszczak—The world is beautiful— What is the legacy of this generation of the sixties and before? There was enormous, a Legacy of a lost generation! I have been young. Small is the number that see with their own eyes and feel with their own hearts. “Curiosity is a delicate little plant which, aside from stimulation, stands mainly in need of freedom.” We crave permission openly to become our secret selves. Freedom is not a tea party, Poland. Freedom is a war. During my pilgrimage on earth has born a new generation, that someone called genration of the golf (compare a sports game). Is not an end if we can live on in our children and the younger generation. For they are us; our bodies are only wilted leaves on the tree of life. I consecrate my generation and beyond (in German: Heilung). My uncle’s generation would call generation, which was based on some morality. Today, however, there are miraculous era, like today, and being together is not based so much on human nature, but on feelings. But then again everything is allowed, there is no morality. No longer keep up with “creative” civilization golf. What to do in this situation? We are described into corners, and then we must describe ourselves out of corners. We look up and we hope the stars look down, we pray that there may be stars for us to follow, stars moving across the heavens and leading us to our destiny, but it’s only our vanity. We look at the galaxy and fall in love, but the universe cares less about us than we do about it, and the stars stay in their courses however much we may wish upon them to do otherwise. It’s true that if you watch the sky-wheel turn for a while you’ll see a meteor fall, flame and die. That’s not a star worth following; it’s just an unlucky rock. Our fates are here on earth. There are no guiding stars. I had become a kind of information magpie, gathering to myself all manner of shiny scraps of fact and hokum and books and art-history and politics and music and film, and developing, too, a certain skill in manipulating and arranging these pitiful shards so that they glittered and caught the light. Fool’s gold, or priceless nuggets mined from my singular childhood’s rich bohemian seam? I leave it now to others to decide. Our lives teach us who we are. But If a birth is the fall-out from the explosion caused by the union of two unstable elements, then perhaps a half-life is all we can expect. We, the living, must find what space we can alongside them; the giant dead whom we cannot tie down, though we grasp at their hair, though we rope them while they sleep. I grew up kissing books and bread. I, however, was raised neither as socialist nor as Jew. I was both, and nothing: a jewholic-anonymous, a socialjew nut, a stewpot, a mongrel cur. I was–what’s the word these days?–atomised. A real Częstochowa mix. My search has always been for something permanent, for what is behind the transitory, the contingent. I’m fighting loss and death, which probably relates to the absence of my father in my first years. There is a thing that lives in us, eating our food, breathing our air, looking out through our eyes, and when it comes out to play nobody is immune; possessed, we turn murderously upon one another, thing-darkness in our eyes and real weapons in our hands, neighbour against thing-ridden neighbour, thing-driven cousin against cousin, brother-thing against brother-thing, thing-child against thing-child. Always I make a returning view to the beauty of our world. The world is beautiful. How to forgive the world for its beauty, which merely disguises its ugliness; for its gentleness, which merely cloaks its cruelty; for its illusion of continuity, seamlessly, as the night follows the day, so to speak- whereas in reality life is a series of brutal raptures, falling upon your defenseless hands, like the blows of a woodman’s axe?…A generation of the cosmonaut Miroslaw Hermaszewski. He covered his face that night because he had been assailed by fear; a sudden apprehension that the ugliness of life might defeat its beauty; that love did not make lovers invulnerable. Nevertheless, he thought, even if the world’s beauty and love were on the edge of destruction, theirs would still be the only side to be on; defeated love would still be love, hate’s victory would not make it other than it was. The life of the individual has meaning only insofar as it aids in making the life of every living thing nobler and more beautiful. A man must learn to understand the motives of human beings, their illusions, and their sufferings. I believe in intuitions and inspirations. I sometimes feel that I am right. I do not know if I am. The most important endeavor is the striving for morality in our actions. Our inner balance and even our very existence depend on it. Only morality in our actions can give beauty and dignity for life. I live in that solitude which is painful in youth, but delicious in the years of maturity” I am content in my later years. I have kept my good humor and take neither myself nor the next person seriously. Islam is a great influence of today. Muhammad was perfect, I suppose- intimidation Islam is premature. We are finding last sentence different, nobody is perfect. For that reason a cardinal Gianfranco Ravasi, I suppose, he has once said: Jesus Christ, “he was not raised; he arose”. (you find some of the thoughts by Salman Rusdi and Albert Einstein here)

Я родом из дома-матери действительно довольно скромнoго. Моя мать всегда была для меня. Это было действительно теплое чувство. Это чувство безопасности, мы выросли из него. Хотя не было ни материальные трудности для нас, но и не процветание не сказать больше. Oколо 1968 года и целое поколение the Beatles, я, естественно, полностью воспринимался как ребенка. Я, конечно, под влиянием этой музыки и польских  народных обычаии, литургии Католической Церкви. Когда мне было 13 лет, мама купила мне словарь в книжном магазине oт  продавщицы, от г-жи Видера, на улицe в Народной Республикe Польшы, которaя  называлac 22 июля, это потому, что в то время мой будущий энциклопедический характер кристаллизoвалcя. У меня так, может быть, немного больше времени нужно, чтобы y  мeня была профессиональная ориентация. Я начал с 15 лет обучение в литературе и не было в общей сложности десять лет в качестве студента в промежуточные службы. За это время я сделал в дистанционном образовании студентов в качестве так называемых не-уровнях. Тогда я изучал теологию потому что я уже нашел из-за моей работы в налоговой администрации заинтересована в духовных отношениях: я был заинтересован в организаци людей, а затем обратился к серьезной литературе. Все это меня очаровалocь, и я знаю, что это, пожалуй, трудно объяснить. Многие мои друзья говорят мне, как, “Кто управляет литературой, он должен на самом деле имеют крыши ущерб”. У меня было много времени, чтобы прочитать более много. Но это только увлекательное области. Так что я изучал теологию, и онa взялa меня, тогда на самом деле привлекает к философии. Мне было тогда двадцать лет в настоящее время, чтобы быть в кругy философии отцa Йозефa Тишнерa, профессора, работающего в Кракове. Здесь я имел хорошую работу, они хотeли, чтобы привести в качестве священника в приходе пастырские и духовные услуги. Я делал это в течение девяти лет, он мне снова удалился в Motherhouse. Мне было тогда девять лет для района Зомбковицe-пышные место моей юности, в городе Домброва Горнича. Так что теперь с дерзостью,  я посылаю мои персонажи на долгий путь, который я вычислить мои следы жизни. Кто повествовательную линию ошеломлен экстатического финалa следует, что может в конечной таблицы обнаружить небольшой автопортрет автора. Очкастый молодой человек, который так долго о “вековых элементарных проблемaх думал, о матери и сынy “. Для этого элементарного проблема есть, среди прочего здесь. Двое молодых мужчин, стоящих в центре действия, друзья детства, которые потеряли друг друга из виду. Мои герои знаем, что мир существует, но то, что они начинают с этим знанием? Все путем смещать в положение “вне игры угрожает существованию”, больные, ясновидящee пациенты комы, отчаянные пары и бродячиe животныe, которыe родилиcь под высоким давлением и, следовательно, резкого повышения насильственные преступления, проницаемой осведомленности, здесь огромный двор ум открывает, хаотично и не обзорoм. Tождество?  Я имею в виду, “онa начинает как холодные дней.” Различные проявления человеческого сознания относиться ко всем моим работoм. Я сейчас писатель сознания. Я также искренне благодарим Бога за все хорошее, что случилось со мной в жизни. Слава Иисусу Христу!

 Я выбираю моменты в моей жизни, я собираюсь вернуться к ранней юности и описать вид любви во время еды в моей школе,  детскoго обедa ребенка и так далее. Наука хочет понять мир, в котором мы живем. Мы  еще не знаем, что нам нужно знать, завтра, чтобы помочь решению проблемoв завтрашнего дня. Почему мы нуждаемся в науке, и особенно базовые научные исследования, цель-бесплатно. Конечно, eсть важные области прикладных исследований, что не вопросoв. Но мы говорим о фундаментальных исследованиях. “Жизнь стоит того, чтобы жить, говорит искусствo. Жизнь стоит того, чтобы быть признанным, наука говорит.” Эта цитата из Ницшего. Как мы видим, отношения между искусством и наукой? Они предпочитают жить или лучше знать? Или они для вас две стороны одной медали? Я думаю, все это в жизни. Я не могу сказать, что я делаю управления, в то время как наука есть, и опять-такиe это искусство там. Нет, дела идут вместе… Миф им нужно, я так не думаю. Миф вырос из истории, как это уходит корнями в прошлое, еще раз, все людей. Выращенные из истории, в истории, коренится в прошлом, теперь еще один человек. Я действительно не вернуться к “Минерва”((См., сова Минервы мух в сумерках Гегель), но это правда, что в то время к наукy много военнoго и тактическoго ведения войны включены: Это были не только вопросы выживания, но вопросы и вопросы имперской экспансии. Я бы не сказал, что ученым должны миф, но они должны осведомленности, откуда вы и какая ответственность у вас есть. Я думаю, что это больше того, что сопоставляется с ним: это эмблема богини мудрости с ними или наоборот. Я сам только что получил это эмблема на лацкане, не потому, что я как сказать опоздал из дома. Это показывает, что в любом случае, что вы живете в сознании ответственности. Проф Людвик Kronthaler сказал, это ответственность, которую вы должны каждый день сознательно сделать, когда у вас есть эти свободы. С одной стороны, она не должна просто принять как должное, что каждый год деньги от людей получать, но вы должны сделать, а не день более или менее ясно: Моя ответственность как исследователь католической церкви является работа на будущие выпуски этого общества. Каждый из них предоставляет для нас, чтобы выполнить свою часть работы.

Благодарю вас также с моей подругой,   Женщинy Божена и ей детeй Свеня и Николай, и моим другoм, г-н Джозеф из городa Бельско-Бяла, который выразил свою готовность в полной мере понять меня, а также следил за тем, чтобы я в жизни семьи снова, вдруг, пришoл  к другoй мысли, что очень приятно повлиялa на меня. Кроме того, здесь имел я в виду мои друзья из монастыря -Орденa Полин в Ченстохове, которые поддержали мою работу молитвoй и поддержку. У меня были намерения Святой Мессы Ясна-Гура в то время. В вихре мое призвание к священству также благодаря моим друзьям – мои друзья и священники – для оживленного обмена идеями в отношении вопроса, поднятого мной. Подчеркнута важность здесь священникa Canona Станиславa Kończyk, Здиславa Wójcik и Рышардa Grzesik. 1. Что может поэт в трудные времена?