Fluorite mineralization was studied in the Variscan granitoid Karkonosze pluton in the northern part of the Bohemian massif (Lower Silesia, Poland). Fluid inclusions in fluorite and quartz were investigated by the following methods: heating and freezing on an immersion microscope stage, spectrophotometric and electron probe analysis, calcination and water leachate. The parent fluids of fluorite were of the Na-Ca-Cl type with a low CO₂ content. The fluoride ions had sources in the pluton and in its host rocks. Fluid inclusion observations provide evidence of various post-formation alteration. such as refilling, partition, cracking, migration, expulsion or vacuole modification from irregular to cubic habit. A final model of fluorite origin and parent fluid evolution is presented.

This article traces the concept of Place in the poetry of exiled Palestinian poet and literary critic Yūsuf Šihāda,1 now a Polish citizen. The article analyzes Place as the objective correlative through which one can discern the ensemble of the intricate existential relationships in the poetry of this exiled Palestinian intellectual who is torn between its complexities. The Slavic Place and place in general in his poetry constitute the backdrop to understanding the hidden meanings, the existential dilemmas, the entangled human relationships between East and West, and the moral stance the poet reflects in his work. Šihāda’s poetry is based on the poles of open-closed and inside-outside. It reflects loss, wandering, and emotional, intellectual, psychological, humanitarian, and existential alienation. Analysis of the types of place in his poetry – the polar, the intimate, the border, and the utopian - indicates that the poet’s voice has become the voice of the minority, and through the dialectics within the different types of places, he portrays his own crises and those of his people, the various restrictions placed upon them, their dreams of a free, unfettered life, and their yearning to live in an intimate place where they can unite with the universe.

The paper assumes that the modern period differs from earlier epochs in terms of thinking about universals: in the ancient and medieval dispute about universals, the general took precedence, and the subject of debates was the identity of what was individual. Ockham’s revolution of thinking in this area is one of the significant points of the beginning modernity. In this context, it is reasonable to ask to what extent classical soteriological concepts, created in the ancient climate marked by the primacy of universals, can be understood today, in an atmosphere of nominalism. After presenting the specificity of this issue, the article discusses three works of three authors, who are significant for the history of soteriology (Athanasius, Augustine, Anselm). The conclusions do not confirm the simple thesis about the indisputable primacy of thinking about “man as human nature” in the case of Athanasius and Augustine. But Anselm’s much later theory is consistently based on such thinking. Hence, the reflections of the first two authors, insofar as they emphasize the interpersonal salvific bond between God and man, seem to be still understandable today. On the other hand, Anselm’s conception, based on the perception of the work of salvation as an impact on human nature, easily exposes itself to narrow interpretations, which are inconsistent with the original intention of its author. Heil der Person oder der menschlichen Natur? Über ein Problem der heutigen Rezeption der traditionellen soteriologischen Motive.