This work that called How to orientate social relationships in the crisis period? is concerned with works of three chosen authors of European philosophical phenomenological tradition in the twentieth and twenty-first centuries. They are Zygmunt Bauman (Pole), Byung-Chul Han (Korean living in Europe for longer time) and Anna Hogenová (Czech). This work has built according to uniform scheme for all three authors. It presents their life and work shortly then presents their ideas and conceptions in a longer face. It also presents response of their works by chosen authors from The Czech Republic and foreigners. Important ideas and conceptions have to serve as a possible way in a help for social work and also for description, analysis, possible development and solution of problems that arise in the crisis period or - as well as told with Bauman - in liquid times. This work has written i terms of Christian Crisis and Pastoral Work - Diaconia so it contents also reference to this subject of study. This work derives from works of three main authors and from works of next ones, too. An important part is a work with Holy Scripture.

The objectives of this study is to investigate how the church has changed over time, with focus on how modernity has influenced the church’s construction of its identity through martyrs’ texts, and to contribute to theory development through analysis. The study takes its theoretical starting point in Rowan Williams perspective on history as stories we tell to understand who we are. My main question is: how are changes in the church’s identity reflected in texts of martyrs from two historical periods? This question is answered through comparative analysis of texts written by martyrs from both the early church and the twentieth century, focusing on how the martyrs interpret and describe their coming martyrdom and suffering. Ignatius of Antiochs letters together with the prison narrative from The Martyrdom of Perpetua and Felicitas is compared to texts by Dietrich Bonhoeffer and by four trappist monks from Algeria: the brothers Luc, Paul, Christophe and Christian.  Six motifs are identified as common in the martyrs’ texts regarding their interpretation of martyrdom and its suffering:  1.    Suffering as freedom and liberation, 2.    the transformative suffering, 3.    suffering and martyrdom as argumentation, 4.    suffering as communion with God, 5.    the martyr’s suffering as the special path, 6.    and martyrdom as combat. Changes within these motifs are identified between the historical periods. Central differences between the texts involve a recurring shift from a transcendental to immanent interpretive framework, a movement from power to powerlessness and an increased focus on humanity and mankind in the modern era. The image of God has changed: from identification with the risen powerful Christ, the martyr rather identifies with the incarnated, suffering, serving, powerless and dying human Jesus in the modern era. The self-image of the martyrs has changed: the modern martyrs see themselves not becoming anything other than human, and instead becoming more human through her suffering and martyrdom. The political potential and hope have also changed: powerlessness is premiered, the martyr’s own guilt as human beings replaces the demonization of the other, and the change the martyrs hope for is in the immanent realm of humanity for the common well of all mankind in modern times. These changes can only to some extent, but not fully, be explained and understood by Charles Taylors theory on modernity and suffering presented in his A Secular Age (2007) and Byung-Chul Hans theory on modernity and suffering as discussed in his Palliativsamhället (2021). The immanent frame, the process of disenchantment and the anthropocentric shift helps to understand some of the differences between the eras.  But both Taylor’s and Han’s basic thesis is that suffering is impossible to handle and by default meaningless and negative in the modern west, and that suffering in modernity has lost all its political and societal dimensions that previously could result in the fight for political change, and that there is no possibility to maintain a Christian belief in God whilst suffering. This is by this study proven to be incorrect. The modern martyrs, and the church in the modern era reflected through the texts of the martyrs, is influenced by but not synonymous with the modernity pictured by Taylor and Han. They are not non-modern, but neither do they repeat the same interpretations and theology as their precursors in the early church. Instead, we see in them the expression of a renewed Christian identity. The modern martyrs in this study have, through theological creativity, recontextualized and reinterpreted their faith informed by the experience of modernity as pictured by Taylor and Han. The church has changed over time and it shows through the martyrs accounts and interpretations of their suffering and martyrdom. The renewed identity, both anthropocentric and theocentric, formed through creative theological recontextualization, has made it possible to maintain a Christian belief in God, a hope for a better world and a sense of meaning midst suffering, in the modern era. Taylor’s and Han’s theories about the secularization of the church’s identity and the modern west have not happened in practice.

Den här uppsatsen undersöker hur kärleksrelationen skrivs fram i två poetiska verk; Märta Tikkanens Århundradets kärlekssaga och Ebba Witt-Brattströms Århundradets kärlekskrig.  Syftet med uppsatsen är att se till hur plats, blick och skrivandet samverkar i framskrivandet av kärleksrelationen. Jag utforskar hur det narcissistiska, inåtvända subjektet fungerar och hur skrivandet av den egna erfarenheten upprätthåller ett kapitalistiskt och narcissistiskt kärlekssystem där människor gör våld på sig själv och andra. Jag använder mig av Byung-Chul Han och hans verk Eros Agoni för att se hur och vad den andres platslöshet har för betydelse i kärleksrelationen. Jag går i dialog med Han kring hur det inåtvända subjektet fungerar i ett kapitalistiskt system och vad skrivandet av plats gör. Analysen utgår från hur den skrivande blicken gör mannen till den andre genom att skriva fram dennes abstrakta och fysiska plats. I platsbestämmandet finns en maktaspekt där en konsumerande blick utvinner den andre genom att göra, skriva denne. Parallellt med analysen problematiserar jag även mig själv och mitt egna skrivande och de rädslor som finns hos ett instörtat, narcissistiskt, skrivande subjekt. Jag visar på hur skribenten gör våld på text och analys, och hur platsbestämmandet är en illusion av en frigörelse i det kapitalistiska systemet. Jag visar hur det misslyckade skrivandet blir en väg ut ur ett kapitalistiskt samhälle där subjektet strävar efter perfektion. / This essay examines how the love relationship is made in Märta Tikkanens Århundradets kärlekssaga and Ebba Witt-Brattströms Århundradets kärlekskrig. The aim for this study is to analyze how place, and the consumption of “the other” interact in the writing of a love relationship. I explore how a narcissistic, collapsed subject functions and how it is made in the poems. I discuss how and if experience-based writing maintains a capitalistic and narcissistic lovesystem where the subject commits violence on itself and others by determining an abstract and physical place. The book Eros Agoni by Byung-Chul Han discusses the atopic otherness in the love relationship and how the liberalistic and consuming subject exploit the other and itself. I analyze this theory of the other and how the love relationships function in the poems. I also discuss how the others lack of space and how the consuming gaze is made in the writing. In the fixing of place there is an aspect of power where a consuming gaze exploits the other by doing, and writing it.    In parallel with the analysis, I also problematize myself and my own writing and the fears that exist in a collapsed, narcissistic, writing subject. I show how the writer violates text and analysis, and how the determination of place is an illusion of liberation in the capitalist system. I show how failed writing can become a way out of a capitalist society where the subject strives for perfection.