DOI article:
Sudolski, Zbigniew: Józef Kremer w świetle pamiętników i korespondencji
DOI Page / Citation link:https://doi.org/10.11588/diglit.23902#0089
Józef Kremer w świetle pamiętników i korespondencji 75
The second part presents him as a teacher, owner of a modem, well-organized
boarding school in Kraków, the tutor of countless well-educated citizens, political ac-
tivists and scholars.
The third part contains a picture of Kremer as a patnot, participant of the Novem-
ber uprising, an enthusiast of the rebellious spirit of Warsaw. The essence of his aca-
demic and educational program is revealed in fuli in his efforts to cooperate with all
centres of intellectual and political life in the enslaved country, as well as in his con-
tacts with people of different professions.
The fourth part shows Kremer's personality as a writer and his characteristic dis-
sociation from the Romantic image of a writer, especially the egotism typical of Ro-
mantic artists. The philosopher used letters not to give lectures on his philosophical
and aesthetic views, but to present specific information and keep in touch with his
correspondents. Kremer appears modest, hard-working, and willing to help others;
deeply religious, though without ostentation, and always displaying clarity and free-
dom of thmking.
In the fifth part of the article, Kremer is presented as a philosopher and aesthete
who wanted to express his thoughts in Polish in a elear way, hence his interest in letter-
writing and travel correspondence as a form which enabled the positive aspects of
popularisation of ideas. At the same time, it is striking that his private correspondence
lacks any philosophical-aesthetic reflection, which was such an important element of
Romantic letters. Among the great Polish Romantic poets, the only one to show inter-
est in Kremer's scholarly output was Zygmunt Krasiński, who appreciated him as one
of the creators of a "huge philosophical-religious movement in Slavic lands". Kremer's
scholarly achievements were assessed critically by B. Trentowski, who called them
a "modern scholastic (...), a kind of Hegelianism taken back to scholastic metaphys-
ics". Polish poets W. Pol and L. Siemieński were the ones who showed the greatest
appreciation for Kremer 's work.
The second part presents him as a teacher, owner of a modem, well-organized
boarding school in Kraków, the tutor of countless well-educated citizens, political ac-
tivists and scholars.
The third part contains a picture of Kremer as a patnot, participant of the Novem-
ber uprising, an enthusiast of the rebellious spirit of Warsaw. The essence of his aca-
demic and educational program is revealed in fuli in his efforts to cooperate with all
centres of intellectual and political life in the enslaved country, as well as in his con-
tacts with people of different professions.
The fourth part shows Kremer's personality as a writer and his characteristic dis-
sociation from the Romantic image of a writer, especially the egotism typical of Ro-
mantic artists. The philosopher used letters not to give lectures on his philosophical
and aesthetic views, but to present specific information and keep in touch with his
correspondents. Kremer appears modest, hard-working, and willing to help others;
deeply religious, though without ostentation, and always displaying clarity and free-
dom of thmking.
In the fifth part of the article, Kremer is presented as a philosopher and aesthete
who wanted to express his thoughts in Polish in a elear way, hence his interest in letter-
writing and travel correspondence as a form which enabled the positive aspects of
popularisation of ideas. At the same time, it is striking that his private correspondence
lacks any philosophical-aesthetic reflection, which was such an important element of
Romantic letters. Among the great Polish Romantic poets, the only one to show inter-
est in Kremer's scholarly output was Zygmunt Krasiński, who appreciated him as one
of the creators of a "huge philosophical-religious movement in Slavic lands". Kremer's
scholarly achievements were assessed critically by B. Trentowski, who called them
a "modern scholastic (...), a kind of Hegelianism taken back to scholastic metaphys-
ics". Polish poets W. Pol and L. Siemieński were the ones who showed the greatest
appreciation for Kremer 's work.