Secularity is a historical product of modern ages that signaled a diminishing role of transcendence in public as well as individual life, changing effectively the common understanding of key social institutions: economy, state, knowledge, the family, religion. It may take on the form of a neutral lack of transcendence in public life and personal orientation (secularization); it can also appear as an active ideological presence – an ambitious project to remove any reference to transcendence from public life in view of creating “a religion free zone” (secularism). In the first case secularity comes about as a result of a civilization process of subtraction, in which religion melts under the pressure of modern technology, science, economy, a new philosophical orientation, and political frameworks. In the second one, it assumes the form of a bellicose ideology which implies a specific agenda of actions against religion. Secularity came into being as an outcome of philosophical, cultural and political shifts that strived to free individuals from being subjects of the old moral order, and make them inde-pendent autonomous agents that live in the unprecedented conditions of novus ordo seculorum and secular, ordinary time.

Celem artykułu jest omówienie zagadnienia „Boga postulowanego” i problemu „inwersji wiedzy na temat Boga”. Po wyjaśnieniu tych pojęć, zwracam uwagę na konsekwencje inwersji, odwołując się do stanowisk Dostojewskiego i Szestowa oraz wybranych przedstawicieli filozofii egzystencjalnej. Punktem wyjścia rozważań jest zagadnienie źródeł wiedzy na temat Boga oraz zagadnienie podmiotowych uwarunko- wań tej wiedzy.

The article examines Olga Tokarczuk's view of weakness and the weak – with regard to her characters, identities, ontologies, and various notions of spirituality – and tries to make out the ways in which her approach to this problem is shaped by the philosophical idea of 'traces'. Tokarczuk's thought, as we find it embodied in her work, shows a remarkable similarity to the idea of 'weak thought' ( pensiero debole) and the teachings of Zen Buddhism. Instead of striving for generalizations and unification, it pursues individual uniqueness; it prefers to concentrate on the exception rather than the rule. It focuses on the ontological underdog – a weak, flawed, vulnerable human being. It is precisely because of these deficiencies, and not despite them, that the individual is more interesting than everlasting matter or the God's eternity. Moreover, transcendence, when it does manifest itself in her work, usually takes the form of a trace, faint and feeble (as, for example, in Lurianic Kabbalah). The aim of this article is to draw attention to an important dimension of Tokarczuk's fiction and to identify a handful of clues for further study.