Why does Poland love the West without reciprocity?

myslpolska.info 3 weeks ago

Jakub Wozinski in his first and courageous work “From the mouth of the Vistula to the Black Sea. The commercial and economical background of Poland’s past proves that Poland is not the West. He manages to interpret a large political past coherently by tracking financial flows, in accordance with the rule that, as you don't know what's going on, it's about money.

As a result, we get an intriguing image of the disappointed love of Poles towards the West. possibly that is why it is so uncommon in Polish historiography. "Bringing the First Republic to fall was 1 of the political foundations of establishing a geopolitical order that enabled in the 18th century. Britain extending its empty money creation strategy to almost the full world. All 3 possessors submitted to strictly British domination and based on it shared the Polish territory and then treated it as a tool to balance their influence. This instrumental nature of the regulation of bankruptcy of the Republic did not vanish even after 100 years after the act of partition. Each of the possessors, even in spite of intensive germanization or rusification, treated Poland not as an integral part of his territory, but as an artificial addition, subject to the interests of his own home territory. The Germans, Russia and Prussia failed to quench the independency of Poles, for example, due to the fact that their unfair decisions of an economical nature mostly constituted an unintended tribute to Polish separateness. Commercial and economical background of Polish history, p. 3, p. 346).

Post-harm Pole

This separateness of Poland recognised by the invaders was betrayed by Poles themselves rather early. For already Paweł Włodkowice (1370-1435) at the Council in Constance (1414) lecture on the thought of spiritual tolerance, which weighs on the political past of Poland and is inactive regarded as an outstanding achievement: Polish, Catholic and progressive contribution to history. However, specified a set of adjectives is questionable. The Chapterary Doctrine waited until the Second Vatican Council (1962-1965). "The strengthening of the interior of the Church was yet based on the belief that a universalist Catholic task aimed at all mankind had no chance of success, and Rome should accept that it was just 1 of the participants of public life. After the Protestant Revolution came, the triumph of the Protestant camp over the 17th century Catholic, the long march of Enlightenment by the institutions of social life and yet triggered by the banking of the partial reserves of the large Divergence of Western countries, The Catholic Church may indeed have represented itself as a site in the defence of secular powers, banking and business environments.

Modernism tempted Catholics dressed in theological robes with attractive conditions of surrender before the world, including by recommending acceptance of the rule of spiritual freedom or secularity of the state" (ibid., p. 336). The adoption of these principles resulted in the failure of self-sterility and the progressive interior breakdown of the Church, as well as 5 centuries earlier in the First Republic. Poles have so far ahead of the Vatican in the work of reforming the faith. However, due to the fact that they did not benefit from it in contrast with the West, they feed on the West at the same time a sentiment, jealousy, and worship. Notabene typical symptoms of unclean conscience.

More interesting than the thought of Włodkowic Polish contribution to past is cybernetics Mariana Mazur (1909 – 1983) which explains the effects of practicing tolerance. religion is simply a social control program. spiritual tolerance causes social influences to gain programs that are tolerated. In fact, there is no vacuum. The planet is full of competing systems. Therefore, what has happened to Poland before happens to the full Church.

The digesting Jagiellonian Republic of the Protestant revolution left behind political concepts which the counter-reformation failed to reverse. Polish elites were and are unbelievers. Józef Bocheński He noted that “Polish bishops and priests were in a immense part of peasant sons. It was the only truly believing layer in Poland" ("Between Logic and Faith". Jan Parys talks to Joseph M. Bochenski, 1998, p. 185). The religion of the masses was sentimental. “Our tradition church was non-intellectual. Poland survived disasters: Tatar raids, urban depopulation, German flood, etc. And after the disaster begins the renewal led by 2 orders: Dominicans and Franciscans. [...] The Franciscans are much more numerous, they are a folk order, they have for 2 centuries overtook the Polish soul [...] this is simply a law aimed at heart and affection. They formed Polish religion. Then came the second catastrophe: Protestantism, reformation [...] more than half of Polish intelligence was Protestant at the time. Almost everything that was bright was Protestant" (ibid., p. 186).

Both factors form a converging feedback. Masses, without knowing doctrine, become susceptible to influences which they are provided without confronting their views with the religion of atheistic intelligence. Catholic elites have a choice between yielding to alien influence and approaching the views of the masses. “Hosius, bishop of Warmia, brought the Jesuits. And the Jesuits see that the Polish soul is overran by the Franciscans, that its religiousness is sentimental. The Jesuits, who are rationalistic everywhere, became highly sentimental in Poland" (ibid., p. 273). Counter-reformation so produces in art, literature and custom, but does not affect the political thought that corrupts the strategy of the Republic. This pattern is effectively replicated to this day. Cardinal Stefan Wyszyński (1901-1981) put on folk Catholicism, while the current episcopate prefers abroad influences.

In interior policy, the reformation left the anti-Basburg ideology of the enforcement movement. He gained for the nobility an ever-increasing political and economical power, sworn in in agreements by successive monarchs. In contrast to Catholic doctrine, the privileges, as well as abuses of the serfdom stigmatized by the clergy with Fr Peter Skarga at the head, did not awaken the consciences of the Catholic majority. The pacifist in his mass of nobles saw no injustice in favoring his position at the expense of another states. To this day it is presented in historiography depending on the beliefs of the historian, as a patriotic tradition or Catholic quilt.

Catholic fanaticism

The misunderstood tradition of tolerance did not let and inactive does not let historians to appreciate the most prominent, according to Jakub Wozinski, ruler we had on the throne. Zygmunt III Vasa like no Polish monarch saw the geopolitical situation clearly and widely. He tried to save the country with an expansion in the only remaining east direction. He so wanted to defeat Moscow in the race to the Baltic by a individual union with Sweden, the spiritual Brzeska Union (1596) and by wars with the Moscow crisis over its throne. In Polish historiography, he earned the highest marks of an inept Catholic fanatic. Polish elites are not Catholic, so the evaluation is not surprising. However, the fact is that there is no natural barrier between Warsaw and Moscow. The population in this area is of akin Slavic origin and besides has a akin religion. The border so remains a question of political concept and its effective implementation. Sigismund III's policy was aimed at creating a Polish-Swedish-Moscow individual union and Catholicization of the so created organism. In this way, alternatively of the Russian Empire, a Catholic state, reigning in the Baltic, based on Asia, would be created against Turkey based in Habsburg. specified a country would have been a immense problem for the UK, whose function in the fall of Poland was crucial, And it is usually omitted in Polish historiography, if you do not number cursed authors like Jędrzej Gierycha (see “The tragedy of Poland’s history”). The realized concept of Vasa would gotta change the destiny of the world. However, the Republic of Poland was incapable to make adequate sociological power to execute it. Its author is misunderstood today, just as in life. All the more reason to appreciate the separate conviction of Wozinski.

Similarly revealing, most likely controversially, he writes Stanislaw's times of collapse and later dismemberment. "For Poland the best chance of regaining the erstwhile size was to participate in attempts to resuscitate the erstwhile Latin face of the continent. It was thanks to him that the Polish state was created in general and to him, in peculiarly crisis moments, it was due to multiple uprisings almost from the dead. The chances of returning to the roots were limited from the beginning, and Poles did not want to increase them. They chose mass programs: revolutionary, insurgent, socialist and democratic. Unfortunately, the substance of restitution of the old order had fewer supporters, and the adoption of the incorrect political – ideological programme led to the tragedy of unnecessary uprisings: November and January. In addition, the strictly re-establishment of the Polish state with the liberal-democratic agenda, the native elites themselves contributed to the demolition of Polishness in the east provinces of the Republic" (ibid., volume3, p. 9).

The Catholic imagination of past explains why Poles do not realize themselves. In front of the West, they aspire to what destroys them. It is not by chance that Felix Koneczny (1862 – 1949) with him many Polish authors extend the concept of Latin (Catholic) civilization to the full West, including the Anglo-Saxon world, whose liberalism, until the Second Vatican Council, was a denial of Catholicism. Violently fought by Popes to Pius XII inclusive, it was only on the last council that took control of the Catholic Church. This fact was not even recorded in Poland. Józef Mackiewicz noticed only a red star over the Vatican. However, the elite enjoyed progress, which the masses accepted as a good coin or indifferently. The Polish Pope companyd the revolution adopted by the council, choosing crucial names of John Paul; in honor of John XXIII, who convened the council and Paul VI, who ended it. This is how the “Church of the fresh Advent” was created, which adopted ideas that drive the reformation, the 30 Years' War, the English “Glorious Revolution”, the (anti)French revolution and the demolition of the Republic itself. This is the way Poland was able to feel like the West again, which the West (read: CIA) utilized very carefully. This cannot be amazing if it is taken into account that the Polish church, long before the last council, was “postobor”.

Beautiful Mind

The main civilization accomplishment of the Anglo-Saxons is the partial reserve banking system. With the ex nihilo money-issuing central banks, the anticipation of arbitrary imposition of inflation taxation on all people who could be reached was gained. By the end of the 18th century, this meant all those surviving in the areas of the financial influences of the United Kingdom and so even the subjects of the Russian Tsar. Many Austrian school economists, for example Jörg Guido Hülsmann, or Jesús Huerta de Soto She saw it as simple fraud. In classical economical terms, this is not a problem. Its creator Adam Smith (1723-1790) He considered that maximizing the profit of any marketplace player was socially charitable, due to the fact that it yet benefits everyone. This was later called (Smith himself does not usage this term) "the invisible hand of the market". The Neoliberals, on the another hand, like the metaphor of "the tide lifting all boats." However, game explanation makes it known that this is false and that the aforementioned “austriacs” were right.

Nobel Prize Winner in Economics 1994 John Forbes Nash (1928-2015) explained the difference between a zero-sum game and a win-win situation. The difference is the voluntary sacrifice of all players. Nash's thought can be understood by considering payout matrix in the alleged prisoner's dilemma or watching an ingenious scene in the American movie "Beautiful Mind" (2001). Nash played in the movie by Russell Crowe realizes that a pack of his colleagues will avoid conflict if they quit intuitively hitting on the prettiest blonde to her ugliest friends. This blonde is just a victim to be made to accomplish Nash's balance, which is the state of benefit for all. specified a goal is falsely declared by classical economics, being in fact a kind of game of zero sum, that is, 1 in which individual pays the cost of individual else's wages. In fact, attention falls to the main character from 1 of the movie dormitories in the film: "Do you realize that you just overturned the classical economy?" Only for this scene is the movie worth watching, especially by the Polish viewer, who inactive does not realize why the West does not play "clean".

The assumptions of classical economics rationalize hedonism. Most people anticipate pleasance from life. They believe that pleasance is the highest good and intent of life, and avoiding suffering is the main rule of conduct. And since greater pleasance is better than less, the rule of maximizing profit prevails. Reaching Nash's balance requires social institutionalization and intellectual compensation of victims. In Latin civilization, the Holy Mass plays a role, which, according to Catholic doctrine, is simply a propitiatory sacrifice for sins. Catholics are obliged to perceive to her all Sunday and practice the sacrifice of individual mortification. Therefore, adapting the Church to the Anglo-Saxon planet of reforms of the Second Vatican Council required the removal of the classical Roman liturgy and the adoption of an illusional ritual akin to the Anglican (see M. Davis, “New Mass of Pope Paul, 2014). Protestantism rejected the thought of sacrifice, designing mass as a feast, or purely hedonist. Anglo-Saxon economics is simply a logical consequence of these ideological assumptions. The remaining problem of eliminating spiritual condemnation of hedonism is solved by the Lutheran doctrine of justification. Protestant society admits to the Bible that makes you choose between God and mother.

Ideas matter

Protestantism, like Catholicism, recognizes justification from faith, which is grace. In Catholicism, however, grace is based on nature. For salvation, we request the cooperation of a man, or alleged merit. religion itself to salvation is not enough: "So besides evil spirits believe and tremble" (Jn 2:19). But according to the doctrine Martin Luther God's grace with nature has nothing to do with it. Grace is the forgetting of God about human sins, not the taking of merit for eternal life. It is no accident that the terms "sacrifice" and "sacrifice" are near. For we sanctify ourselves through the sacrifice of our own lives. For this reason, there are no saints, temples, or priesthood in Protestants. The pastor is just a guide (politicist) alternatively than a sacrificial. Christ cannot be realistically present in the host. Celebrating food, homes or fields is simply a pseudoreligious superstition for Protestants, etc. The same happens in the state and in public life. The ruler chooses religion for his subjects in his secular power. Whatever he does is not spiritual due to the undeserved nature of human works. Therefore, the competence of human reason in the field of religion is questionable. In politics, the power yet decides. This is the rule of Anglo-Saxon spiritual freedom, which John Locke did not accidentally deny to Catholics and Jews. The consequence must be the rule of a secular state that removes spiritual moral principles from public life. This is what he provided to the Anglo-Saxon bankers Marin Luther, which was immediately supported by judaic financiers. And it was not Catholicism that yet defined the West.

In the Catholic Magisterium, the state is religious, which is the rule of natural law. It was besides recognized by pagans and old - Testament Jews. For example, ancient Egypt was a spiritual state due to the fact that he recognized Pharaoh as God. But he was not a sacred state, for Pharaoh was no God. The differences, then, lie in a religion that is actual or false. A secular state, on the another hand, would mean that 1 can "exempt" from participating in the sacrifice. And that would automatically bring social life into a zero-sum game with a payoff to the outgoings, which the Reformation adopted.

The transition of these ideas to Catholicism causes spiritual freedom and the secularity of the state to be raised as the Latin consequence of medieval Papal disputes with imperialism. This would aid Latins avoid pagan sacralization of the state and power. Indeed, this is the consequence of the Protestant doctrine of justification permeating Western and unfortunately Polish political culture. Closer influence comes from the school of German religion, which separated the sacrum from the profanum behind Luther separating grace from nature.

Protestantism is yet a religion of ease justifying any conduct. As shortly as the Catholic mentality enters, it dispels it from circulation, just as mediocre money displaces good money. A historical example of the phenomenon can be the noble execution movement or later insurrection – revolutionary mentality of Poles with messianism at the head. Modern manifestations will include authors advertising Adam Smith's “Catholicism”, discussing the problem of the alleged Catholic imaginarium (e.g. Czesław Miłosz: “Seeing over the Gulf of San Francisco”) or accusing Catholicism, especially scholastics for change with the discipline of alleged planet unenchantment. This is all a consequence of Protestantization of mentality. In Catholicism, what Luther separated is connected, like the 2 natures of the Savior according to the Chalcedon dogma.

Quo vadis?

The Anglo-Saxon civilization of the West, to which Poles aspire, does not take into account the objectives of aspiring. It is simply a way to maximize the profit of elites on or without spiritual pretext (in case of enlightenment). The banking of the partial reserve by nature leads to overproduction of elites and concentration in their hands of wealth (financial capitalism). The issuance of decree money causes inflation and change from cycles of growth and economical crises. The dates of crises, i.e. in the manufacture slang of "sheep haircuts", coincide importantly with the creation of the tallest buildings in the world, which are monuments to the financier (see J. Wozinski, "Acts of Capitalism", 2017, p. 590).

The biggest costs are always borne by the last users of the issue of money, i.e. employees. In utmost cases, inflationary price increases can consume all their free power, forcing them to work solely on their own support. large powers can counter the slavery of their own citizens by exporting inflation to their colonies or financially subordinate states. Just like Britain did and then the United States. Participation in specified a game always means confrontation. “By exercising the highest power to impose an inflation taxation in the world, Britain has, from the very beginning, even invited another countries to face it” (Wozinski, “From the mouth of the Vistula ...”, p. 3, p. 377).

Poles simply failed to participate in this system. They don't even seem to realize him. Admitting to the Catholic origin code, part of society expects chivalry from the West and ends up usually on accusations of treason. The part that would most gladly sign out of Polishness can be counted for Western praise for our self-burning in the name of “common values”. A fresh example of specified pleasance can be “Light and flame. Rebirth and demolition of the Republic (1733–1795)’ Richard Butterwick.

"Since the late 18th century, the era of partitions has been a clear misfortune for Poland, despite all processes related to urbanisation, industrialisation or the dissemination of modern forms of communication and transport. In the era of Stanislaw, the main problem was the sale of elites who deliberately chose to service abroad courts; just before the First planet War, there were in fact no Polish financial or aristocratic elites of prime importance that would support the issue of independency [...]. Unfortunately, Poles became under the partitions of the Pariah people, who were given large gameplay between Jewish, German, English, French, or American financiers and industrialists" (ibid., p. 347). The form of Poland's return to the political map in 1918 dictated the financial environment from Wall Street, as well as the situation of the 3rd Republic after 1989. Changing the Hegemon from Britain to the United States is the main difference compared to the situation under partition. Nevertheless, or precisely so, Poles like more pleasance in the West than smaller ones in their own home, which may yet end in a kind of national masochism if not suicide. Ideas have consequences.

“In material terms, civilization has entered previously unattainable highlands. But surviving in a financial government penalizing austerity, moderation and adherence to conventional values has unleashed the lowest instincts in humanity" (ibid., p. 377). In 2005 Hans Hermann Hope caused outrage by a lecture in which he took the liberty of stating that children, older people and homosexuals who cannot have children in a natural way do not focus on saving for the future. As a consequence of the academic investigation initiated, Hope’s letter of instruction “to halt making his opinions as nonsubjective facts”. But Hope only repeated the premise John Maynard Keynes (1861–1958), that "in the long word we will all die", which 100 years earlier had been at the core of the explanation of stimulation of request by public debt (from which the financier charges interest). As you can see, Keynesism has preserved the strategy of empty money creation for the full century at the expense of cultural demolition of society.

But alternatively of asking themselves how to compete with Western capital without their own capital, since 1989 they have been deluded or deluded by the expected community of values (cf. P. Bożek: “Revelation according to Paul. How Our Country Was Destroyed”, 2015). Sometimes the price of pleasance is very high. possibly in the long term, being dead will consequence from the unrequited love of Poles towards the West.

Vladimir Kowalik

Literature used:

Bochenski J., Parys J.: “Between Logic and Faith. Jan Parys talks to Joseph M. Bochenski, 1998

Boguk P.: “Revelation according to Paul. How Our Country Was Destroyed” 2015

Butterwick R.:“Light and flame. Rebirth and demolition of the Republic (1733–1795)”, 2025

Davis M.: “The fresh Mass of Pope Paul, ” 2014

Gierty J.: “The Tragism of Polish History”, 2007

Huerta de Soto J.: ‘Money, bank credit and business cycles’, 2009

Hülsmann J.G.: “The Ethics of Money Production”, 2015

Mazur M, "Cybernetical explanation of autonomous circuits", 1966

Mackiewicz J.: "Watakan in the shadow of a red star", 1987

Miłosz Cz.: “Seeing the Gulf of San Francisco”, 1989