{"id":1080,"date":"2023-09-11T11:48:56","date_gmt":"2023-09-11T09:48:56","guid":{"rendered":"https:\/\/pchph.uniwersytet.ignatianum.edu.pl\/?post_type=autor&p=1080"},"modified":"2023-09-12T09:59:58","modified_gmt":"2023-09-12T07:59:58","slug":"feliks-koneczny","status":"publish","type":"autor","link":"https:\/\/pchph.ignatianum.edu.pl\/en\/authors\/feliks-koneczny\/","title":{"rendered":"Feliks Koneczny"},"content":{"rendered":"\n
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Feliks Karol Koneczny<\/span>\u00a0\u2013 a historian, civilisation theoretician, philosopher of history, and theatre critic. He was born on 1 November 1862 in Krakow, and he died there on 10 February 1949. After completing St Hyacinth Secondary School in Krakow in 1883, he took up studies at the Faculty of Philosophy of the Jagiellonian University where, under the supervision of professors Stanis\u0142aw Smolka, Wincenty Zakrzewski and Micha\u0142 Bobrzy\u0144ski, he studied history. In 1888 he obtained the doctor\u2019s degree based on the doctoral thesis \u201cNajdawniejsze stosunki Inflant z Polsk\u0105 do roku 1393\u201d [The Oldest Relations between Livonia and Poland until 1393<\/em>]. As a member of the Polish Academy of Learning, in 1889\u20131890 he carried out research in the Vatican Archive. After coming back from Rome, he worked at the Polish Academy of Learning (until 1897).<\/span><\/p>

In 1919 he was asked to become the vice professor at the Stefan Batory University in Vilnius. In 1920 he defended his postdoctoral thesis at UJ entitled \u201cDzieje Rosji do r. 1449\u201d [The History of Russia until 1449<\/em>], in which he presented his theory of civilisation. Then he published the book \u201cPolskie Logos a Ethos. Roztrz\u0105sania o znaczeniu i celu Polski\u201d [Polish Logos and Ethos: Deliberations on the Meaning and Aim of Poland<\/em>] (Pozna\u0144 1921), in which, referring to the cultural heritage of Poland, he presented his own concept of history learning, the final result of which is the theory of civilisations fighting with each other. From October 1922 to 1929, as an associate professor, he directed the Department of the Eastern Europe History at the Stefan Batory University in Vilnius.<\/span><\/p>

His most important works include: \u201cJagie\u0142\u0142o i Witold\u201d [Jagie\u0142\u0142o and Witold<\/em>] (Krakow 1893); \u201cG\u0142os w sprawie ludowej\u201d [Voice on People\u2019s Case<\/em>] (Krakow 1896); \u201cDzieje \u015al\u0105ska\u201d [The History<\/em>\u00a0of Silesia<\/em>] (Bytom 1897, Warsaw 1999); \u201c\u017bycie i zas\u0142ugi A. Mickiewicza\u201d [A. Mickiewicz\u2019s Life and Achievements<\/em>] (Krakow 1898); \u201cDzieje Polski\u201d [The History of Poland<\/em>] (vol. I\u2013II, \u0141\u00f3d\u017a 1902, Komor\u00f3w 1997); \u201cDzieje Polski za Piast\u00f3w\u201d [The History of Poland<\/em>\u00a0during the Piast Dynasty<\/em>] (Krakow 1902, Komor\u00f3w 1997); \u201cDzieje Polski za Jagiellon\u00f3w\u201d [The History of Poland<\/em>\u00a0during the Jagiellonian Dynasty<\/em>] (Krakow 1903); \u201cGeografia historyczna\u201d [Historical Geography<\/em>] (Lviv 1905); \u201cDzieje Rosji\u201d [The History of Russia<\/em>] (vol. I: \u201cDo roku 1449\u201d [Before 1449<\/em>], Warsaw 1917; vol. II: \u201cLitwa a Moskwa w latach 1449\u2013 1492\u201d [Lithuania and Moscow<\/em>\u00a0between 1449<\/em>\u2013<\/em>1492<\/em>], Vilnius 1929; vol. III: \u201cSchy\u0142ek Iwana III\u201d [The Fall of Ivan III of Russia<\/em>],\u00a01492\u20131505<\/em>, London 1984; all three volumes published in Komor\u00f3w 2003; \u201cTadeusz Ko\u015bciuszko\u201d (Pozna\u0144 1917, 1922, Warsaw 1996); \u201cPolskie logos a ethos. Roztrz\u0105sania o znaczeniu i celu Polski\u201d [Polish Logos and Ethos: Deliberations on the Meaning and Aim of Poland<\/em>] (vol. I\u2013II, Pozna\u0144 1921, Komor\u00f3w 1996); \u201cDzieje administracji w Polsce\u201d [The History<\/em>\u00a0of Administration in Poland<\/em>] (Vilnius 1924, Warsaw 1999); \u201cO wielo\u015bci cywilizacyj\u201d (Krakow 1935, 1996; English version:\u00a0On the Plurality of Civilizations<\/em>, London 1962); \u201cRozw\u00f3j moralno\u015bci\u201d [The Development of Morality<\/em>] (Lublin 1938, Komor\u00f3w 1997); \u201c\u015awi\u0119ci w dziejach narodu polskiego\u201d [Saints in the History of the Polish Nation<\/em>] (Warsaw 1939, 1988). The following books were published after his death: \u201cCywilizacja bizanty\u0144ska\u201d [Byzantine<\/em>\u00a0Civilisation<\/em>] (London 1973); \u201cCywilizacja \u017cydowska\u201d [Jewish Civilisation<\/em>] (London 1974); \u201cO \u0142ad w historii\u201d [For the Order in History<\/em>] (London 1977, Wroc\u0142aw 1993 ); \u201cPa\u0144stwo w cywilizacji \u0142aci\u0144skiej. Zasady prawa w cywilizacji \u0142aci\u0144skiej\u201d [The\u00a0State in Latin Civilisation.\u00a0<\/em>The<\/em>\u00a0Principles of the Law in Latin Civilisation<\/em>] (London 1981; under the new title: \u201cPa\u0144stwo i prawo w cywilizacji \u0142aci\u0144skiej\u201d [The State and the Law in Latin Civilisation<\/em>], Komor\u00f3w 1997); \u201cPrawa dziejowe\u201d [The Laws of History<\/em>] (London 1982, Komor\u00f3w 2001).<\/span><\/p>

Koneczny\u2019s scientific activity focused on historical research which mainly referred to the Medieval times in Poland and Europe. For Koneczny, history as a science was a type of scientific cognition the general objective of which is truth. In this sense, learning history is a kind of cognition necessary for the proper development of culture.<\/span><\/p>

According to Koneczny, civilisation is a method of a collective life system. It includes both the physical and spiritual goods which exist in human culture and which have been achieved by the man throughout the ages. Koneczny believed that in the history of humankind there were more than 20 civilisations and some of them survived until now: Latin (Western), Byzantine, Turan (of the Mongolian origin), Jewish, Arab, Brahmin and Chinese civilisation.<\/span><\/p>Koneczny claimed that the history of humankind may only be understood against the background of continually fighting civilisations. There are no syntheses between civilisations; civilisation mixtures are the main reason for world conflicts. The type of civilisation determines politics, economy, law and state, forms of family life, public life and individual life, as well as many other aspects. Among the existing civilisations, only the Latin (Western) Civilisation is based on creationism, personalism, aposteriorism, and dualism of public and private law, as a result of which it makes the man\u2019s personal development possible. Latin civilisation is the work of the Catholic Church which educated peoples to be nations following the Gospel and Catholic ethics, and respecting truth as such.\u00a0\u00a0<\/span><\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"Feliks Karol Koneczny\u00a0\u2013 a historian, civilisation theoretician, philosopher of history, and theatre critic. He was born on 1 November 1862 in Krakow, and he died there on 10 February 1949. 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