The article presents a new interpretation of the concept of a Russian thinker that emerged at the turn of the 19th and 20th centuries. It was fanned by Nikolai Fyodorov, who is now considered one of the forerunners of Western transhumanism. The concept of the religion of technology, taken from David Noble, is a thread that unites the unsystematic, incomprehensible, even irrational thought of the Russian philosopher. The article is written in the form of a polemic with the generally accepted interpretation of this idea, which was proposed by the Polish historian of philosophy Andrzej Walicki. The issue of the opposition of the ideas of secularism and postsecularism is crucial to this polemics.

According to Gianni Vattimo, the secularization process can be seen as analogous to the “death of God” in the Western world. The “weak theology” that results from that view will be used in the article as a starting point for the study of three 19th century authors, lay and religious at the same time, Pierre Leroux, Edgar Quinet and Ernest Renan, who reflect on the meaning of religion in the modern world, as well as on its relation with the democratic State.

This article analyses the first traces of postsecular turn in historical theory, arguing that they first emerged in Dominick LaCapra’s book History and Its Limits: Human, Animal, Violence (2009) and in Allan Megill’s subsequent polemic with that work. The author claims that what prevails in LaCapra’s narrative is the rhetoric of “resisting apocalypse”, thus demonstrating how he inscribes postsecular themes with the issue of trauma, together with its religious connotations. The discussion between LaCapra and Megill is treated here as a point of departure for considering the forms that the postsecular can take in historical theory.

In her fiction Olga Tokarczuk evokes a spectrum of belief systems rooted in diverse religious traditions and entrenched in their literary‑theological redoubts. This article is an attempt of presenting an overview of the belief systems and worldviews that can be found in all of Tokarczuk's novels. It also examines her view of religion, including her opinions and reactions that belong primarily to the narrower context of the Polish hic and nunc, and the religious entanglements of literature. The fact that Olga Tokarczuk, herself a graduate of psychology, has done of lot reading in neighbouring fields such as anthropology may explain her persistent preoccupation with the soul. It holds the key both to her religious imaginarium and to her fictions. The empathic soul represents the potential transgressiveness of existence. It is also, in her own words, "the most tender narrator", a story‑telling 'persona' endowed with the faculty of fostering engagement and a sense of responsibility for the state of the world. The article argues that Tokarczuk's aim is to conjure up and activate its 'persona', or soul, and while making it interact with the reader's soul, initiate a chain reaction that breaks barriers between human beings, and reaches out beyond the confines of the human world. That process begins with her playing around with multiple religious traditions to demonstrate that their borders and defences are anything but impregnable.

This article analyzes the subconscious fears and anxieties connected with loneliness, low self-esteem, all kinds of frustrations, a sense of being trapped in a bizarre reality or being pushed to transgress (i.e. to cross the border between life and death, between the human and the animal, or getting exposed to new technologies or forms of religion) in Olga Tokarczuk's Opowiadania bizarne [ Bizarre Stories]. The resulting emotional volatility gives rise to questions about one own's identity and one's place in a world beyond control. At the same time the manifold fears and anxieties impose on one a Manichean, dualistic perception of an incurably weird (bizarre) reality. So in Opowiadania bizarne we are constantly reminded of man's arrogance in his relations with the earth's ecosystem, the destructive nature of his subconscious mind, the dangers of new technologies and the corrosive effects of postsecularism.

In the interview, Dipesh Chakrabarty gives an insight into recent transformations of historical thinking and writing. He discusses various faces of recent democratisation of history, like the proliferation of environmental history and the decolonialisation perspective. He outlines the genealogy of the term “provincializing”, known from his notable work Provincializing Eu-rope. Finally, he elaborates on the emergence of “the planetary” (or “a planetary age”) and recalls the contributions of Martin Heidegger and Carl Schmitt on the conceptualisation of the issue.