The University Reform of 1918 was a renewal movement for universities, aimed at their democratization and modernization, initiated by student activities at the National University of Cordoba. Student movements took on a continental dimension and led to many changes in Latin American universities, especially in the field of autonomy and representation of students in university bodies. The introduction of university autonomy has had a profound impact not only on the functioning of the higher education system in Latin America, but also on other areas of social and political life in the region in the following decades. The article presents the Cordoba University Reform from a historical perspective and attempts to evaluate achievements in the implementation of its ideas in the today’s system of higher education in Latin America.

Job crafting is an employees activity aimed to change and improve own work which serves to find the meaning in job. Activities related to job crafting usually occur beyond the superiors’ knowledge so the feeling of autonomy of a worker may hinder or encourage them to craft job. The study aimed to determine the correlations between organizational rank and job crafting with respect to a mediating role of autonomy and organizational tenure as a moderator. Study 1 (N = 102) showed that people having managerial positions undertake task crafting more often than non-managers. Managers and non-managers are no different with regards to cognitive and relational crafting. Autonomy mediated the relationship between organizational rank and task crafting. Most of the results in study 2 (N = 99) was a replication of the results of study 1. The differences are probably related to a various length of organizational tenure for a current organization. The results of the presented studies indicate the role of autonomy in undertaking job crafting, what is being discussed in the literature worldwide and Polish studies.

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.

Academic culture is a set of rules (norms and values) regulating the institution of the university. The central component of academic culture is autonomy both in the sense of independence from external interference and the capacity to decide on research, teaching and organization of the university. Autonomy is endangered by the interference in academic culture of other cultural complexes characteristic for modern society: corporate culture, business culture, bureaucratic culture, financial culture, consumer culture. The resulting cultural clash is the reason for current crisis of the university. The defense of autonomy is the ethical and professional duty of scholars.

Autor stara się wyjaśnić, jakie konsekwencje dla moralności społecznej pociąga za sobą przyjęcie tezy, że postawy moralne wyrażają się nie tylko w słowach, ale także w postawach reaktywnych. Peter F. Strawson przyjmuje pogląd, że objawy resentymentu mogą zmienić postawy osób odpowiedzialnych za ich wywołanie. Z drugiej strony, umiemy kontrolować postawy gniewu i zniecierpliwienia w zależności od tego, jakie motywy przypisujemy sprawcom i jaką zdolność samokontroli. Wydaje się ponadto, że postawy reaktywne, choć są mniej jednoznaczne niż wypowiedzi słowne, są jednocześnie bardziej szczere i uczciwe.

Po początkowym wyjaśnieniu i problematyzacji pojęcia sekularyzacji, autor przechodzi do różnych przyczyn procesu sekularyzacji, stwierdzając, że jego siła napędowa ma również chrześcijańskie korzenie. Na tej podstawie zostaje w części trzeciej artykułu przedstawiona i uzasadniona postawa, jaką Kościół powinien zająć wobec sekularyzacji, aby zarówno siebie nieustannie nawracać do Ewangelii Chrystusowej, jak też, aby móc ewangelizować również współczesnych ludzi. Jako jeden z najważniejszych punktów określony zostaje respekt wobec autonomii każdego dzisiejszego człowieka, który jest ściśle związany z uznaniem godności każdej istoty ludzkiej. W ramach wniosków zostają w końcowej części określone konsekwencje, które są pomocne w wyjaśnieniu szeregu kontrowersyjnych pytań wewnątrz Kościoła.

Szybka sekularyzacja, często przeradzająca się w wojującą ideologię, która usiłuje opanować wszystkie sfery życia społecznego i usunąć elementy chrześcijańskie z życia publicznego, dotyka wiele krajów. Zmiana tradycyjnych wartości i zasad, nowe antropologie, pytania o sens życia i miejsce Kościoła w społeczeństwie pluralistycz-nym to wyzwania, jakie stają dzisiaj przed chrześcijanami i domagają się odpowiedzi. Czy współcześni chrześcijanie mają coś do zaoferowania na współczesnym areopa-gu? W pierwszych wiekach, stanowiąc mniejszość, chrześcijanie nie tylko upominali się o swoje miejsce w społeczeństwie, ale także wskazywali na swój wkład w jego dobrobyt i funkcjonowanie. Po tzw. Edykcie Mediolańskim starali się wpływać na prawodawstwo, aby nadać mu ewangelicznego ducha. Nie zawsze było to możliwe i nie zawsze udało się zachować granicę państwo-Kościół. Niemniej jednak starano się zachować zasadę “Co Cesarza – Cesarzowi, a co Boga – Bogu”. W grę wchodziła słuszną autonomia w stosunkach pomiędzy Kościołem i państwem.

Roger Scruton repudiates the idea that civil liberty is a natural and unconditionally desirable state of citizenry, while subjection is something degrading and unnatural. He characterizes the conservative political system as a ‘rule by institutions’ supported by a theory of nature and a theory describing the functioning of institutions. National politics results from operations of social and political institutions which have grown out of traditional arrangements, respect raison d’État, and are governed by offices. The author argues that this is a sound interpretation of essential political arrangements, if it can solve the problem of political reconstruction after a period of decline or disintegration. As a matter of fact Scruton offers such a solution in his analysis of various forms of liberalism, one of which he seems to identify with conservatism.

This article analyses the relationship between the Court of Justice and other international jurisdictions. In particular, it addresses the following question: To what extent is the Court of Justice ready to accept that some aspects of EU law are subject to the jurisdiction of an international body? The answer to this question requires analysis of the precise scope of the principle of autonomy of EU law as this principle could potentially constitute grounds on the basis of which the Court of Justice excludes the transfer of judicial competences to external bodies. For this reason, the article refers to the most important decisions in the field: Opinions 1/91 and 1/92, Opinion 1/09, Opinion 2/13, judgment in C-146/13 Spain v. Parliament and Council and judgment in C-284/14 Achmea. It also discusses the consequences of the application of Article 344 TFEU.

Fin-de-siècle Central European scholarship takes on a different complexion, if it is approached from the perspective of politically responsible action. The article analyses neither scholarship involved into party politics nor apolitical scientific and scholarly activities but focuses on a specific approach: The scholars I am concerned with in this article strove for the strict division of science and politics; they nevertheless remained committed to political objectives such as improving social conditions. The approaches of Bernard Bolzano, Ernst Mach, Alois Riegl, Sigmund Freud, Ludwig Wittgenstein, Otto Neurath, Hans Kelsen are taken into account.

The presented paper describes the phenomenon of secularisation and secularism in the culture of Western Europe, and attempts to identify its sources. The first point of the paper, The meaning of secularization and secularism, explains secularisation as a social process in which religion or, more strictly, religious institutes, religious behaviour, and religiously inspired conscience, are gradually losing their control over many fields of social activity such like education, arts or politics. Secularisation can be labelled as a philosophy of life “as if there were no God”, or a kind of ideology that tries to justify not only the very fact of secularisation but declares it a source and norm for human progress and demands the proclamation of man’s absolute autonomy in shaping his own destination. Among many philosophers who have influenced development of secularisation and secularism two stand out: R. Descartes (second point) and F. Nietzsche (third point). In the philosophy of Descartes one can identify at least four sources of modern secularism. These are: his concept of philosophy, theory of cognition with the resulting departure from classical concepts of truth and rationality and development of alternative ones, Cartesian metaphysics and the arguments for the existence of God and his concept of the nature of God evolving from those arguments. The last part of the article presents Nietzsche’s move away from the faith in Christian God and his turn to atheism. At least three fundamental causes for Nietzsche’s radical autosecularisation can be discerned: the emotional religion of his home, his disbelief in the authenticity of the Bible and his growing familiarity with the philosophy of Schopenhauer.

This paper is a presentation of a success story of building a premier, non-university research organization dedicated to basic research and to supporting and developing early career researchers. This story comes back to establishing of the Kaiser Wilhelm Society, predecessor of the Max Planck Society. Both those organizations were based upon so-called principle of Adolph von Harnack, the first president of the Kaiser Wilhelm Society. It consists in creating the research institutes around the leading – on a world scale – researchers, providing them the best possible working conditions and giving them freedom to build their research teams. This paper shows the way how the entire Max Planck Society is set up, what is its impartial position on a map of world leading research institutions and what are the reasons of the success of this organization. An outcome of research led in the Max Planck Institutes is shortly given.

This paper not only clarifies the concepts of secularism and secularization, but also analyzes them, and in its final part it evaluates them. The phenomenon of secu-larism is defined as an ideological and active attitude of hostility toward everything that is Christian. In turn, secularism, quite strongly associated with the current form of culture of societies and their development, is seeking autonomy and freedom. Rad-ical (sometimes irresponsible) secularization thesis of the Protestant (R. Bultmann, K. Barth, D. Bonhoeffer, E. Fuchs, F. Gogarten, G. Vahanian, P. van Buren, W. Ham-ilton, Th . J. Alitzer, J.A.T. Robinson, D. Sölle, W. Pannenberg) mind has been adopted by most Catholic theologians with a reasonable reserve. Catholic doctrine accepts the autonomy of temporal realities and a specifically understood process of profanation of the world (constructio mundi and consecratio mundi). However, the fact that different sectors of earthly life are governed by their own relevant laws, does not mean that the created things are totally independent of God, or that man can dispose of them freely and without any relation to the Creator (K. Rahner, J. B. Metz, P. Teilhard de Chardin, M. D. Chenu, J. Danielou, G. Thils, Ch. Duquoc, J. Maritain, H. de Lubac, Y. Congar, Cz. Bartnik, A. Skowronek, A. Nossol, J. Mariański). The position of the Catholic Church on this matter is contained in the conciliar Constitution Gaudium et Spes.