The aim of the article is to present the psychological roots of fundamentalism, which can be found in each type of the phenomenon, and also an attempt to show fundamentalism, as the configuration of certain personality traits. As the basis for such an interpretation of fundamentalism, serve the psychological approach, which relate to the personality, cognitive style, refer to the prejudices, as well as to the concept of authoritarian personality and its constitutive characteristics. Article raised the question of so–called “fundamentalist personality” on the basis of diversity of manifestations of this phenomenon and its correlation with the concepts of authoritarianism and dogmatism. Author also addresses psychological category of attitude, which is the starting point in the discussion of the phenomena, such as fundamentalism or nationalism. In the background of considerations is an attempt to organize knowledge on fundamentalism, taking into account the historical roots of the phenomenon, and also, as a complementary reflection, a legitimacy of identifying fundamentalism with terrorism. 

Securitization of Islam in Central Asia

The aim of the article is to analyse mechanisms of constructing Islam in the discourse and practices of undemocratic Central Asian countries. This objective will be accomplished through the references to securitization theory located within the framework of the constructivist paradigm. The major argument of the paper is that the discursive transformation of various dimensions of Islam’s existence into a homogeneous threat to the security was an important securitizing move. Its relevance is related to the national and international level of legitimacy. The strength of the securitizing move results from the amount of resources of the authoritarian Central Asian elites as the dominant securitizing actors. In the first part, the text critically discusses the radicalization of Muslims in Central Asia thesis and the practices of the state structures towards Islam. In the next part it will present various manifestations and dimensions of the securitization of Islam in the discourse and practice of the incumbent elites in Central Asia countries.

The aim of this article was to define the fundamentalist character of the environment concentrated around Radio Maryja the radio station. In the course of consideration an attempt was made to answer the question about the tools and methods which Tadeusz Rydzyk as a charismatic leader used to build one of the biggest fundamentalist Catholic circles not only in Poland, but also in Europe. The author attempts to define the essence of fundamentalism in the ideological dimension, pointing to religion as a sphere of exceptional susceptibility to the formation of circles of this nature. In connection with the specificity of the Polish political scene and the exceptionally strong politicization of religion in recent years, the article also attempts to characterize the Polish social mentality as a phenomenon conducive to the development of religious fundamentalism. A critical analysis of media and political speeches, or press articles related to the activities of Radio Maryja, allowed at the same time to analyze the real consequences of uncritical acceptance of the ideological messages coming from the Torun radio station.

The paper aims to define the psychological foundations of lone wolf activism. The analysis that facilitated attaining this goal was based on the Nietzschean concept of resentment theory of compensatory revaluating values that explain the relationships between inferiority and fundamentalism, fanaticism, and ideologically motivated violence. Based on a phenomenological examination of the phenomenon, the author demonstrates that lone wolf activism is founded on two psychologically and sociologically determined successive processes. The first one occurs when a sense of personal inferiority becomes the source of an envy-based hostile attitude toward the world. Later on, this feeling, due to personality defence mechanisms, which bring about the falsification of “primary desires” and the generation of “secondary desires”, transforms into fundamentalism. The second process takes place when, as the result of fundamentalist legitimisation that arise on the level of social rivalry, given fundamentalism is destituted, resulting in fanaticism. The author believes that the knowledge of both processes is necessary to recognise and combat the terrorist activity of lone ideologically motivated individuals.