Dialogue and Universalism

Volume 17, Issue 7/8, 2007

New Stages of Universalism: Complementarity of Secular & Sacred

Janusz Kuczyński
Pages 179-185

The Birth of Complementarity from Historic Dialectics and the Spirit of Dialogue—Towards the Complementarity and Synergy of Secular and Religious Universalism as Metanoia and the Fulfillment of the Essence of Life and History

I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISM a) Keywords, categories b) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarity c) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane) d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalism e) Laborem Exercens—source of modern universalism f) “John Paul II’s ‘Labour Manifesto’ and universal society vision g) Sacrality as the highest form of recognition II. DŁUGIE NARODZINY I KSZTAŁTOWANIE SIĘ SEKULARYZMU [LAICYZMU?] HUMANISTYCZNEGO I PRZEŁOM – KU UNIWERSALIZMOWI, KOMPLEMENTARNYM AKCEPTOWANIEM SEKULARNOŚCI I SAKRALNOŚCI a) Narodziny dialogu z ducha Polskiego Października: od tylko ekskluzji do „dialogu przeciwieństw” b) Laicyzm, a nie ateizm, czyli uznanie pluralizmu za cenę obojętności: ideologia „naszej małej stabilizacji” c) Kontrpartner światopoglądowy jako sojusznik w praktyce społecznej d) Współpraca międzynarodowa jako inspiracja najszersza i ‘parasol ochronny’ e) Patriotyzm jako ‘religia obywatelska’ oraz jako mediatyzacja materializmu i chrześcijaństwa III. KU NOWEMU ETAPOWI UNIWERSALIZMU, RODZĄCEGO SIĘ Z KOMPLEMENTARNOŚCI I SYNERGII a) Nazwy, problemy b) Synopsis i aktualizacja c) Kolejny etap eksperymentalnej realizacji projektu UW D&U The present issue of Dialogue and Universalism is exceptional in that it marks out a new phase—not only for our periodical, but also the historical path it attempts to illuminate—and at times even co-create. In fact, similarly as Plato’s great concept, this can be well expressed by one idea, an idea that in its unique, mutually penetrating relation to existence is at once a summary and an illumination. An idea which, like the Sun, brings out diffused things and facts from the darkness of fragmentary, in a sense undeveloped and almost empty existence and the absurdity of mutually-destructive objects, events and people. Yes—this idea is a path leading away from absurdity and the logical, or, rather, ontological partiality and particularism (hence, in a sense, social meaninglessness) of mutually-destructive and mutually-degrading “incomplete existences”. It is, of course, no new idea—it is present in the history of philosophy, anthropology and biology, and in quantum mechanics: complementarity. However, thanks to the penetrating visions of George McLean, this idea now appears in a new role—putting it most simply (if somewhat impoverishingly): as an instrument enabling comprehension of society, including human relations, over history. This, however, will only be possible if we rise above fact—and even regularity—towards the essence of life and history in their most all-embracing sense. In other words, towards the essence of existence, history and the world. And the key to this will be our understanding and application of complementarity. Complementarity in the here-proposed understanding emerges from the historical process and historical theory as a unique form of maturity, a synthesis bearing the most precious intellectual and moral values for all sides involved in co-creating it.