Boża ukrytość jest problemem, który domaga się potraktowania z należytą powagą. Nie należy od tego problemu uciekać. Nie należy również ułatwiać sobie sprawy z Bożym ukryciem przez wprowadzanie rozwiązań, które sprawiają, że napięcie związane z problemem ukrytości znika lub zostaje złagodzone. Zaproponowane przeze mnie w książce Źródło i noc. Wprowadzenie do współczesnego absconditeizmu rozwiązanie, które nazwałem absconditeizmem, jest próbą zmierzenia się z problemem ukrytości w jego najmocniejszej możliwej postaci. Rozważam ten problem, biorąc pod uwagę również najmocniejszą wersję teizmu, którą określa (...) się jako klasyczny teizm. Artykuł stanowi łączną odpowiedź na teksty, których autorami są Maciej Bała, Ryszard Mordarski oraz Marek Słomka. Odnoszę się do pojawiających się w wyżej wymienionych tekstach krytyk, doprecyzowuję moje stanowisko oraz przedstawiam racje, dla których uważam, iż proponowany przeze mnie absconditeizm, stanowiący poważne i unikające ułatwień ujęcie problemu ukrytości, jest właściwym sposobem podejmowania tego zagadnienia. (shrink)

W książce Źródło i noc. Wprowadzenie do współczesnego absconditeizmu (Kraków: Wydawnictwo WAM 2020) Miłosz Hołda wnikliwie przedstawia poruszaną problematykę i proponuje ciekawe rozwiązania. Stanowiąc ambitną próbę wypracowania oryginalnego stanowiska w ważnym obszarze myśli chrześcijańskiej, publikacja domaga się krytycznej refleksji i uwypuklenia istotnych problemów, co jest celem niniejszego tekstu. Chodzi zwłaszcza o dwie kwestie o kluczowym znaczeniu dla teizmu: (nie)działanie Boga w świecie oraz godzenie „Boga filozofii” z „Bogiem objawienia”. W pierwszym z wymienionych zagadnień podstawowym problemem jest (częściowo) niewłaściwe (...) podejście do przyrodniczego obrazu świata oraz do filozofii nauki i teologii nauki. W drugim obszarze głównym mankamentem analiz Hołdy jest rozbieżność między manifestowanym poparciem dla teizmu klasycznego a brakiem krytycznego spojrzenia na te jego elementy, które utrudniają, w niektórych zaś aspektach uniemożliwiają, wyrażenie istotnych treści judeo-chrześcijańskiego objawienia. Zawarte w artykule uwagi nie obalają w całości głównych tez stawianych przez Hołdę, lecz prowadzą do ich modyfikacji, dowartościowującej przyrodniczy obraz świata. (shrink)

In this article I propose a new concept: The Embodied Mind of God. I also point out the benefits that can flow from using it. This concept is combination of two concepts broadly discussed in contemporary philosophy: „The Mind of God” and „The Embodied Mind”. In my opinion this new concept can be very useful in the area of Philosophical Christology, because one of the most important questions there concerns the mind of Jesus Christ - Incarnate Son of God. I (...) present my own model of Christ’s mind that is able to avoid at least part of the problems faced by christology and sheds the new light on some of epistemological issues. (shrink)

W artykule O wątpliwej moralności pewnych rozpowszechnionych form modlitwy Saul Smi- lansky rekonstruuje założenia moralnie niedopuszczalnej modlitwy. Założenia te dotyczą sposobu, w jaki Bóg wysłuchuje próśb modlących się ludzi, moralnego poziomu bóstwa i tych, którzy się modlą, a także natury relacji między modlitwą a wysłuchaniem jej przez Boga. W niniejszym artykule, podaję powody, dla których uważam, iż dokonana przez niego rekonstrukcja nie jest poprawna. Argumentuję, że niedopuszczalna moralnie modlitwa, o jakiej pisze Smilansky, w ogóle nie jest możliwa. Wskazanych przez niego (...) założeń nie da się odnaleźć wśród założeń faktycznie modlących się ludzi. Nawet gdyby dało się je odnaleźć, niemożliwe jest ich łączne występowanie. Każdy, kto się modli, robi tym samym coś dobrego. Krytyka Smilansky’ego skierowana jest przeciwko czemuś, co faktycznie nie istnieje i nie może istnieć, dlatego nie dostarcza powodów, dla których należałoby uznać za niedopuszczalną jakąkolwiek modlitwę. (shrink)

That which connects ethics and epistemology is the concept of truth. The threads concerned with the ethical and epistemological understanding of truth are interwoven throughout the history of philosophy. They are also interwoven in Józef Tischner’s philosophy. In Tischner’s thought, the description of this interweave and its consequences, as well as ways of dealing with it, are very inspiring. In the present paper, I address Tischner’s highly interesting analysis of the development of the “political reason.” Then I juxtapose this analysis (...) with Tischner’s demand concerning the “ethics of truth.” I also show how Tischner, by referring to the Gospel and proposing a peculiar ‘Christological imperative,’ resolves dilemmas emerging at the interface of epistemology and ethics. Thanks to the reference to Christ, who not only realizes the ideal of the “ethics of truth,” but also becomes the privileged “vantage point of the world,” and thus a peculiar epistemological centre, the connection between the epistemological and ethical dimensions of truth is established. Also, a sufficiently solid justification for the demand that the “ethics of truth” be realized becomes possible, and the way of defending oneself against the charm spread by the “political reason” and its works is identified. (shrink)

Boża ukrytość jest problemem, który domaga się potraktowania z należytą powagą. Nie należy od tego problemu uciekać. Nie należy również ułatwiać sobie sprawy z Bożym ukryciem przez wprowadzanie rozwiązań, które sprawiają, że napięcie związane z problemem ukrytości znika lub zostaje złagodzone. Zaproponowane przeze mnie w książce Źródło i noc. Wprowadzenie do współczesnego absconditeizmu rozwiązanie, które nazwałem absconditeizmem, jest próbą zmierzenia się z problemem ukrytości w jego najmocniejszej możliwej postaci. Rozważam ten problem, biorąc pod uwagę również najmocniejszą wersję teizmu, którą określa (...) się jako klasyczny teizm. Artykuł stanowi łączną odpowiedź na teksty, których autorami są Maciej Bała, Ryszard Mordarski oraz Marek Słomka. Odnoszę się do pojawiających się w wyżej wymienionych tekstach krytyk, doprecyzowuję moje stanowisko oraz przedstawiam racje, dla których uważam, iż proponowany przeze mnie absconditeizm, stanowiący poważne i unikające ułatwień ujęcie problemu ukrytości, jest właściwym sposobem podejmowania tego zagadnienia. (shrink)

In the contemporary version of the discussion around the problem of God’s hiddenness, which was initiated by the argument presented by John Schellenberg, the problem is posed in a way that differs significantly from its traditional presentation. However, there is no shortage of references to thinkers of the past who have grappled with the problem of divine hiddenness. Among these, there are occasional references to authors belonging to the medieval period: Anselm of Canterbury and Thomas Aquinas. However, none of the (...) authors involved in the contemporary dispute refers to the thought of Bonaventure. In my paper, I intend to present and discuss the themes related to divine hiddenness that can be found in the theological works of Bonaventure. I will show their place and importance in the theological system of the Master of Bagnoregio. I will also indicate possible ways in which these themes can be used in contemporary philosophical discussion. (shrink)

W książce Między ukryciem a jawnością. Esej z filozofii religii i teologii filozoficznej Jacek Wojtysiak podejmuje między innymi zagadnienie Bożej dobroci. Poszukuje najbardziej przekonującej odpowiedzi na pytanie o to, jak pogodzić z istnieniem Boga wielki fakt zła. Proponuje także reinterpretację tradycyjnego ujęcia Bożej dobroci poprzez rozwinięcie koncepcji Briana Daviesa. Uważam, że podjęta przez J. Wojtysiaka próba może zostać uzupełniona o kilka istotnych kwestii. W niniejszym tekście wskazuję możliwe uzupełnienia i dopowiedzenia. Zwracam uwagę na możliwe niepożądane konsekwencje płynące z niektórych proponowanych (...) przez J. Wojtysiaka rozwiązań. Pokazuję także, w jaki sposób można by uzupełnić propozycję Autora, by możliwe było uniknięcie tych konsekwencji. Zwracam uwagę na wskazywane w dyskusjach wokół problemów zła i Bożej ukrytości niebezpieczeństwa związane z modyfikacją przypisywanego Bogu atrybutu dobroci. Dyskutuję zagadnienie „łaski kreacyjnej”, umieszczając je w nieco innym, niż to czyni Autor, kontekście. Na koniec, podejmując wyzwanie rzucone przez J. Wojtysiaka, polegające na próbie pogodzenia wielkiego faktu zła z Bożą dobrocią, przedstawiam propozycję nowego ujęcia tego zagadnienia. (shrink)

In the paper I propose a modification of the position called “Skeptical Theism.” It was created as a response to two most serious arguments against the existence of God: “the argument from evil” and “the argument from hiddenness.” The paper attempts to answer the questions: how sceptical theism differs from other forms of theism? Is “Skeptical Theism” a step forward in dealing with the problem of evil and the problem of hiddenness? Is it possible to modify “skeptical theism” in such (...) a way that it is able to cover individual cases of experiencing evil and the feeling that God is absent. “Individualized Skeptical Theism” that I propose not only contains all the new elements that “Skeptical Theism” has brought to the discussion of the problem of evil and the problem of hiddenness, but also secures the element of individuality that is present in every person’s struggle with these problems. It also allows us to outline strategies that may prove useful for supporters of theism, the most important of which is the testimony of one’s own struggle with the problem of evil and the problem of hiddenness. (shrink)

In current research on the work of Franz Kafka, war issues occur rather incidentally. In the presented article, the Author points out the omission of kafkology and tries to indicate possible directions of belumic interpretation. The sketch for Kafka’s war portrait is inspired by the short story Fratricide. The text, which shows the inspiration of the biblical story of Cain and Abel, is a beginning of Kafka’s thinking about a world determined by violence, controlled by a bloody conflict. The first (...) assassination is a prototype of mass destruction, war and genocide. Kafka seems to have subordinated his future feature projects on the subject of war. The author of the article postulates the reading of Kafka’s books as texts about war, not only about the metaphorical one but also the real one. (shrink)

Author: Herbut Józef Title: DIRECTIONS AND PROBLEMS IN THE PHILOSOPHY OF RELIGION (Filozofia religii: jej problematyka i jej odmiany) Source: Filo-Sofija year: 2011, vol:.15, number: 2011/4, pages: 911-917 Keywords: PHILOSOPHY OF RELIGION, ANALYTIC PHILOSOPHY OF RELIGION, PHENOMENOLOGY OF RELIGION, DEFINITION OF RELIGION, RELIGIOUS BELIEFS, RELIGIOUS LANGUAGE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The main task of the philosophy of religion is to adequately define the concept of religion – it should be (...) comprehensive enough to cover all historically known forms of religion and restrictive enough to exclude any other cultural forms which are only similar to religion. How we understand the nature of religious beliefs (their propositional, volitional and emotional content) determines the method of philosophizing about religion. The religious doctrine plays a decisive role in religion, in one way or another motivating and justifying moral norms and worship practices. Traditionally oriented philosophers of religion have been chiefly interested in reasons for accepting a religious doctrine and in metaphysical problems; analytical philosophy of religion has brought into focus the semiotics of religious propositions. (shrink)

Niektóre fragmenty książki mogą przywodzić na myśl filozofię Gianniego Vattimo, który dokonuje bardzo ciekawej reinterpretacji tradycji katolickiej, ale w wersji zsekularyzowanej i całkowicie immanentnej. Głębsze rozważenie tego wątku mogłoby wzbogacić i tak niezwykle erudycyjną oraz bardzo fachowo napisaną książkę. --------------- Zgłoszono: 06/09/2020. Zrecenzowano: 31/10/2020. Zaakceptowano do publikacji: 24/11/2021.

Catholics in the liberal pluralism state. Facing secularisation in the monthly Znak : The aim of this paper is to analyse the philosophical, sociological, politological, theological and press articles on the issue of secularisation that were published in the monthly Znak during 1989–2000. A definition of secularisation is employed that was coined by Charles Taylor in A secular age. It is understood as the endurance of religion in a plural society. The paper delineates three stands that the Znak Catholics have (...) taken when facing secularisation: an open catholicity; a liberal faith; and an ambiguous one. The first approach involves confronting one’s liberal, secular partners in public debates, with a focus on finding some of their points acceptable according to the Church doctrine. Nevertheless, it is burdened with the anxiety of losing one’s own identity. The second approach emphasises some of the connections between liberal and Christian ideas. A particular meaning of liberty and authenticity in human existence is stressed. In the third approach, although it does not admit to its malevolence, the liberal ideas are treated with sharp criticism. Liberalism is accused of limiting the role of religion in a plural society. In the conclusion to the paper, an attempt is made to present the current relations between liberalism and Christianity in Po‑ land. A deep recent transformation is revealed. It is believed that Znak will lose its function as a continuity sustainer in the next few years. (shrink)

Fr. Tomasz Czernik Charles Taylor’s Concept of Self-identitySelf-identity, according to Charles Taylor, comes from the community, especially through intersubjective communication. Self-awareness develops from contact with other people. The subject enters this way a moral dimension and public space. On this basis, he can talk about himself because he can describe himself in a social context. The self-identity is represented and conditioned over time. Its stability is rooted in social cohesion, which is based on culture. In the absence of such consistency, (...) there is a modernist and romantic tendency in society. Keywords: Self-identity, Charles Taylor, society, community. (shrink)

Compendium of Advaita philosophy with two Sanskrit commentaries and Hindi translation.

The increasing trend concerning loosing respect towards honoured authorities can nowadays be observed in most of the areas of social life. This refers also to universities and decreasing respect towards academics. The study at Karol Adamiecki Univeristy of Economics in Katowice, focused on structure and hierarchy of values declared by its students, were expected to reveal whether this assumption is true. The study characterized reasons for and directions of change in the declared hierarchy of values among the young. It was (...) of high importance to diagnose the core of interactions between students and academics, i.e. to answer a question whether academics employed by the University are perceived by the students as persons whose personal approach and behaviours could be followed. The results show that nowadays academic is not respected as an authority for her/his students. The way to regain respect seems to be based on reinforcement of traditional master (tutor) – student relations, as university is this particular place where this kind of interrelations should develop. The task of building this relation needs time and efforts, as well as sets a high standard for academics to present unimpeachable ethical approach as well as openness towards students and dynamic changes in the environment. (shrink)

The present article undertakes the theme of social thought of Cardinal Hlond. It presents the questions of social engagement of Catholics, the problems of the family, the theory of the nation as well as the concept of the state. The problem of the Catholic engagement is the important element of Cardinal Hlond’s social teaching. It appears in the multidimensional perspective. One can find here the political, the socio-economic dimensions as well as the cultural one. The culture is understood here in (...) a very wide sense. All the activities leading to the person’s spiritual, intellectual and moral development belong to it. The second important topic of Cardinal Hlond’s social teaching are family issues. The family is understood as the environment of moral and religious development of every person. It transforms, builds and improves family life as well as every human being’s dignity. Another important subject is the concept of nation. For Hlond nation is the natural environment of the individual’s development. Two fundamental elements describe the notion of nation: community and culture. They are carriers the moral, religious, intellectual and spiritual values. The final important point of Cardinal Hlond’s social teaching is the concept of state. For the Cardinal the state should be always at the service in the relations to citizens. The role of the state appears in three dimensions. First, to create living conditions for every citizen; second, to guarantee the fundamental and natural law of freedom; third, to create the „space” of self-realization, which manifests itself in public life activity. (shrink)

W artykule omówiono kontakty dwóch znaczących osobistości w Polsce przełomu XVI i XVII wieku – wojewody Mikołaja Zebrzydowskiego i jezuity ks. Piotra Skargi. Pierwsze ich spotkanie nastąpiło, gdy Zebrzydowski rozpoczynał swoją publiczną działalność, a ksiądz Skarga był już doświadczonym kapłanem i jezuitą. Zebrzydowski nosił się wówczas z zamiarem fundacji kolegium jezuickiego w rodowych dobrach w pobliżu Lublina. Kolejna znacząca współpraca związana była z powołanym do istnienia w Krakowie przez ks. Skargę Bractwem Miłosierdzia. Ksiądz Skarga bardzo pozytywnie oceniał postawę i zaangażowanie (...) Zebrzydowskiego w obydwa dzieła. Sytuacja uległa dość znaczącej zmianie, gdy Zebrzydowski, obrażony na Króla Zygmunta III Wazę, przeszedł do opozycji antykrólewskiej i stanął na czele rokoszu. Ksiądz Skarga dwukrotnie udał się do wojewody, aby odwieść go od tego nielegalnego działania. Poselstwa nie przyniosły pozytywnego rezultatu. Wzajemnie relacje obu osobistości uległy oziębieniu, choć można przypuszczać, że Zebrzydowski pod ich wpływem w końcu pogodził się z królem. Pewne relacje z jezuitami dalej podtrzymywał, ale już bez poprzedniego zaangażowania. (shrink)

v. 1. Translation -- v. 2. Roman and Sanskrit texts.

Szkolnictwo elementarne prowadzone przez parafie i zakony katolickie obrządku łacińskiego na ziemiach polskich przyłączonych do Rosji w latach 1772–1795 aż do reformy systemu edukacyjnego wprowadzonej w 1803 r. nie były kontrolowane przez władze państwowe. Prowadziły one działalność na podstawie dawnego prawa polskiego lub zgodnie z zasadami wywodzącymi się z tradycji staropolskich, akceptowanymi przez władze kościelne i rodziców posyłających dzieci na naukę. Jedyną instytucją nadzorującą były władze kościelne, które zbierały informacje o stanie szkolnictwa oraz starały się wpływać na plebanów i władze (...) zakonne, by organizowały szkoły elementarne przy każdej parafii i każdym klasztorze. Jesienią 1797 r. w niekanonicznej diecezji pińskiej funkcjonowało 147 szkółek parafialnych lub zakonnych. Szkoły te zorganizowano w 120 miejscowościach (72% ze 166 miejscowości, w których istniała świątynia parafialna lub zakonna nieparafialna). W porównaniu do stanu szkolnictwa elementarnego w ostatnich latach niepodległości Rzeczpospolitej liczba szkół znacznie wzrosła. Należy jednak pamiętać, że raporty z 1797 r. odnotowują każdą formę prowadzonego nauczania. W czasach Komisji Edukacji Narodowej nauczanie przy parafii i w klasztorach sierot i dzieci z ubogich rodzin, a także nauka prowadzona według starych wzorców traktowane byłyby jako nauczanie prywatne, nie szkoła formalna. Zwykle nie odnotowywano takich miejsc nauczania w spisach szkół. Jeśli za szkołę formalną działacze oświatowi uznawali tylko taką, której program pokrywał się z treściami zawartymi w elementarzu wydanym przez Komisję Edukacji Narodowej (nauka pisania i czytania, rachunki, katechizm i nauka powinności moralnych), to tak uczono tylko w 21 szkołach diecezji pińskiej (18%). Widoczne jest także trzymanie się przez duchowieństwo zasady, że szkoła elementarna, przeznaczona z zasady dla dzieci szlacheckich, powinna przygotowywać do nauki w szkołach wyżej zorganizowanych. Świadczy o tym prowadzenie w aż 47 placówkach nauczania języka łacińskiego (39%). W 140 szkółkach elementarnych rządcy parafii lub przełożeni zakonni odnotowali w raportach liczbę dzieci uczących się w szkołach. Jesienią 1797 r. w diecezji pińskiej uczyło się 1669 dzieci, w znakomitej większości chłopców. Do większości szkół uczęszczało kilku lub kilkunastu uczniów. Przeciętnie w szkole elementarnej diecezji pińskiej uczyło się wówczas 11,9 uczniów, czyli niewiele więcej niż w latach poprzedzających trzeci rozbiór Polski (wówczas średnio na szkołę przypadało 11,2 uczniów). Dziewczęta kształcono w 7 konwiktach prowadzonych przez zakony żeńskie, w których uczyło się 122 uczennic, według takich samych zasad jak w Polsce przedrozbiorowej. Wychowaniem i nauczaniem w nich zajmowało się 148 osób, 67 księży i zakonników oraz 81 pedagogów świeckich. Duchowni z zasady nie pobierali wynagrodzenia, uczyli bowiem w ramach obowiązków duszpasterskich. Nauczyciele świeccy za naukę w szkole byli wynagradzani przez plebanów, przełożonych zakonnych, rodziców, właścicieli ziemskich lub pobierali opłatę z funduszu kościelnego z tytułu posługi organisty lub kantora. Wynagrodzeniem za naukę mogła być pensja, dochody fundacyjne, akcydensy (opłaty okazyjne), użytkowanie ziemi ornej, sadu i ogrodu, opłaty uczniowskie, legaty pieniężne i naturalia. (shrink)

MARTIN HEIDEGGER’S FUNDAMENTAL ONTOLOGY – REALITY ENCLOSED IN DASEIN Martin Heidegger’s fundamental ontology was supposed to divert philosophy towards the absolutely fundamental issue, which in the history of philosophy, unfortunately, as the author claimed, had been neglected. It was an attempt to designate the real foundation, which western metaphysics – while forgetting about being – had never touched. Thus, Heidegger focused on being. He asked about its sense, the way in which it can be described and explained. The answer was (...) to be found in the analysis of some special being – the human being. Only man, who exists in such a way (Heidegger uses the concept of Dasein) that by his very nature refers to being, is “open” to being. This article shows Heidegger’s explanation based on the analysis of man’s being, connecting the existence of reality with human existence, in its essence making the world thoroughly dependent on man, enclosing the world in Dasein. The world ceases to be the whole reality consisting of particular essences existing independently of man. It becomes “the condition”, the way of being. In the first part, the author presents how the fundamental ontology, while placing being at the centre of the discourse and using the phenomenological method, directs the attention to man. When asking about being, it asks about Dasein, about the way of man’s being. Then, the paper presents the existential analytics, the hermeneutics of Dasein, which is crucial from the point of view of Heidegger’s philosophy. The author explains what Heidegger’s existentials are and what it means that man exists as “being-in-the world”, that he exists in a way of “care”. Finally, it is shown that such an understanding of human being, the way in which he cares about the world and understands the world, i.e. designs it, results in enclosing the world in Dasein. The very sense of reality becomes thus the sense of human existence. Keywords: FUNDAMENTAL ONTOLOGY, MARTIN HEIDEGGER, REALITY, DASEIN. (shrink)

This article investigates the rise of the feminine creative voice in the age of modernism through the lens of Virginia Woolf’s fictional and nonfictional writings. Her invaluable insights into the long history of women’s subjugation, as well as the fortunes of her contemporaries, provide a framework for an examination of how women established their position as capable members of society in the changing modern milieu. This essay examines Woolf’s novel To the Lighthouse, and her polemical essay A Room of One’s (...) Own, with a view to demonstrating modern women’s path to creating their artistic identity. Drawing on Paul Ricoeur’s notion of narrative identity, I investigate women’s unique way of (re)gaining their confidence and articulating their own voice during the process of self-formation. Following Woolf’s lead, I consider their double status: as both an object of fascination in works of literature and a source of oppression in real life. I also use Hans-Georg Gadamer’s philosophy of historically effected consciousness (Wirkungsgeschichtes Bewusstsein) to reveal the productive interpretative distance that can help us unravel the complexities of the historical and contingent nature of the development of the female artistic genius. An interrogation of women’s imaginative self-manifestations opens the way to the discovery of crucial truths that pertain to the hermeneutics of female creativity. (shrink)

Is theology able to communicate anything to the economy at all? Would not it be an invasion to an autonomous field of knowledge capable to organize economic activity of man according to its internal rules? However, when asking the economic question of how to satisfy material needs, one cannot ultimately avoid another question – an ethical one – of what the purpose of satisfying those needs is. What is man really looking for? Theology, on the plane of faith and reason, (...) tries to find answers to these fundamental, ultimate questions asked by human beings, who are nowadays often tired of searching for happiness in satisfying the short-term and often artificially created new and new needs. A theologian in his research listens first of all to the word that God pronounces to man. This word, contained in the Bible, sets out the basic lines of the dignity of man, his tasks and the ultimate goal of his existence, which is to achieve full humanity and maturity, namely happiness in God. Only in such a perspective, which goes beyond the mundane, one can properly evaluate every action of man, giving it a rightful place in the whole of his existence. Specific issues relating to man’s economic activity, as described in the Bible, invariably refer to this overall dimension of his existence and his ultimate fulfilment in God as the guarantor of order and the source of life. Hence, any human activity which ignores the structure of that order, planned by the Creator, appears to be disordered and, consequently, leads to the destruction of man himself. (shrink)

The Pastoral Constitution on the Church in the Modern World “Gaudium et Spes” says, “for man is the source, the center, and the purpose of all economic and social life” (63). Therefore, the man’s dignity has to be considered integrally in both his spiritual and bodily constitution and emphasized alongside his value and supernatural vocation. This enables attributing a special role to his transcendence in economic life. In their own productive activity, the possession and exchange of goods, a man should (...) adhere to proper moral norms. However, what is observed is the incessant deepening of social inequalities in different parts of the earthly globe. Luxury accompanied by the wasting of goods adjoins indigence of people suffering a shortage of necessities. Thus it seems vital that economic institutions be established whose goal will be promoting good living conditions and an individual’s engagement in dignified economic activity and which will not destroy their human, moral and social dimension. (shrink)

According to the Aristotelian definition, politics is a co-formation of social life within human capacity in the conditions of freedom and equality, while under specific authority. In a more narrow sense, it is understood as the art of administration. In a broader sense, it denotes any care for public life. Every citizen, as a member of a community, takes advantage of goods it has produced. Their participation cannot resemble the situation of a person subjected to a transfusion; instead, it must (...) manifest itself in their contribution to the development of society. One of the aspects of the commitment to social life is political activity. It should not limit itself to the activity of politicians themselves, but, to a greater or lesser extent, it should engage all citizens. It is by their participation in political elections that citizens undertake an effort of shaping reality. The formation of the young generation’s attitudes is another manner in which parents and teachers manifest their care for social life. (shrink)

As members of academic societies and acting in accordance with a professional-ethical code, psychologists are required to realise principal ethical values connected with their profession, which include dignity, subjectivity and autonomy of a human being. Moreover, in relations with representatives of different fields of knowledge, psychologists attempt to promulgate such types of relations, based on the aforementioned values. The recent development of the media has provided many psychologists with a unique chance to popularise psychological knowledge. Nevertheless, while spreading it, every (...) psychologist is obligated to check if the content of presented facts is in accordance with contemporary science, taking into consideration not only the differences between hypotheses, but also substantiated claims. Special attention is paid by every psychologist to a careful present a tion of the facts which are at variance with the common psychologi cal knowledge or are susceptible to various interpretations. Therefore, practical capabilities of the modern psychology are pr e sented by psychologists in an honest way. Psychologists disseminate knowledge through a variety of media. Their main focus is on writing sc i- entific and popular scientific articles, but sometimes also psychological articles for advice sections or ps y- chological columns of the daily press. What is more, the r a dio, the television and the Internet provide a great possibility of populari sing psychology. Neverth e less, it should be emphasized that there are a lot of dangers of moral nature, hidden behind almost unlimited possibilities offered by the above - mentioned inn o- vations. Hence, there appears a demand for an ethical refle c tion on the risks of the media involvement. (shrink)

Looking at the modern events shouldn't we claim that it is impossible to create the positive order of the world there where the human souls are running wild? This strict but at the same time full of realism statement of the Head of the Catholic Church taken from the encyclical on the Christian hope has often appeared in the social teaching of the Church in the recent years, it is repeated in a different form during the Benedict XVI's meetings with (...) the high and mighty of this world and the faithful. This „decline of the souls” is the first reason for the economic crisis. It is a challenge which must be faced by the goodwill people. The rejection of the natural law and the God's law expressed in the Decalogue does not make a human being happier but it introduces divisions, social conflicts and the exploitation. Therefore, the moral revival of people and societies, the respect for human dignity and people's natural rights must go hand in hand with the wise political and economic activities in order to solve the modern „social issue”. Without the moral revival, all other solutions, which can be expected looking for example, at the Polish political scene after the last election, sooner or later will turn against the human being and will cause the irretrievable social damage. (shrink)

We shall look for the essence of the contemporary crisis: whether it is only the economic crisis which results in the drop of income, production, demand, crash on the stock exchange and the spectre of bankruptcy of whole states, or whether the economic phenomena originate in the sphere of human spirit and moral values, acquired insufficiently or simply questioned. We put forward a thesis that the economic crisis has its source in the sphere of spirit. Denying the natural law and (...) God’s law included in the Ten Commandments does not make a man happy but introduces divisions, social conflicts and exploitation. For that reason the moral renewal of individuals and societies, showing respect for the dignity of a human being and his/her natural rights must go along with reasonable political and economic actions for the sake of solving the contemporary ‘social issue’. Without moral renewal any other solutions, sooner or later shall turn against a man and cause irreparable damages. (shrink)

Post-Vaticanum Secundum teaching of the Catholic Church emphasizes the role of different forms of social life for integral development of a human person. Communities, beginning with the natural one such as a family to the most complex ones determine quality of social life. Theological basis for the interest of various forms of social life are the truths about: social nature of a human being, common calling to salvation and the model of the Church as a community of people of God. (...) The essential role of enterprises in contemporary economic life and their influence on lives of employees cause that social teaching of the Church has developed certain postulates relating to that specific form of social life. In the ethical reflection on an enterprise present in the Catholic social teaching, there are three clearly-cut planes: enterprises as communities of people, enterprises as a meeting place of capital and work, and important influence of contemporary (particularly international) enterprises on culture, on a family and economy, in a global dimension as well. Anthropological and deeply humanistic concept of an enterprise presented by the Church does not undermine its economic aspects, but puts a human person, a creator of social life in the center. (shrink)

The problem of the development of a human person and the whole mankind has a significant place in the post Vaticanum Secundum social teaching of the Catholic church. This year’s anniversary of two social encyclicals: Paul VI’s Populorum progressio (1967) and John Paul II’s Sollicitudo rei socialis (1987) indicates the need of undertaking theological and anthropological reflection upon the process of development. The Catholic social teaching placing a human person in the center of all social, political and economic processes evaluates (...) the quality of development from the perspective of respecting human dignity and rights. Although the development issues have originated from social teaching of local churches of Africa and Latin America, thanks to the social encyclicals it took on a global dimension. The social teaching of the Catholic church by indicating the need of the integral development of a human person and the whole mankind, points out the problems of material, spiritual poverty and violation of human rights. Therefore, the teaching about development is an integral element of the preferential option for the poor in the ministry of the Catholic church. (shrink)

In this essay I would like to outline the Christian perspective on solving economic issues based on documents of the Catholic Church. The term ‘economic personalism’ appeared in literature several years ago and has been used as a proposal of a new economic model which is supposed to be a synthesis of achievements of economic sciences and Christian moral theology. Pope John Paul II is believed to be one of its precursors or even founding-fathers. We shall sum up these significant (...) elements of papal personalism under the following heads: (1) A man is a person, namely an independent existence in material and personal, spiritual and material sense, rational and free. All these characteristics of a human being constitute a basis for his dignity and greatness; (2) A man is a free being. This means that he has to make choices between various values. Human freedom is closely related to the truth. The final objective of human freedom is love; (3) We can protect ourselves against alienation by acting and being together with others. We will avoid the danger of alienation when we make ourselves a gift for the other person and especially for God. Economic personalism develops John Paul II’s personalistic view in a creative way. Its program can be summarized by the following theses: (1) a man is the centre of economy; (2) a human being is the most important economic good; (3) work is part of the man’s calling; (4) reproducibility of goods is subordinated to the man’s integral development; (5) the right to participate constitutes inalienable human right; (6) the principle of subsidiary is an „intellectual” frame for social and economic order; (7) the market should not be absolutized; (8) solidarity with the poor and social justice constitute a basis of each economy. (shrink)

Proposing his conception of narrative identity in Oneself as Another, Paul Ricoeur holds that human life is comprehensible, once the story of a man’s life has actually been told, and it is the narrative of one’s life which constructs one’s identity. Developing his theory of heteroglossia and the polyphony of human speech, explicated chiefly in Speech Genres and The Dialogic Imagination, Mikhail Bakhtin recognizes the intrinsically intertwining character of utterance and response. According to him, utterance is always addressed to someone (...) and antedates an answer. Bakhtin’s “addressivity,” as well as his view of discourse as fundamentally dialogic, are convergent with Ricoeur’s elucidation both of man’s answerability to the Other and of narrative identity. The dynamic character of narrative identity, as construed by Ricoeur, converges with the dynamic nature of language as viewed by Bakhtin. The aim of this article is to study the intersections of Ricoeur’s narrative theory and Bakhtin’s recognition of the polyphonic nature of speech. I view these as inherently interrelated, and as testifying, respectively, to the philosophical and linguistic aspects of one and the same phenomenological vision. That vision accounts for selfhood, understood as vulnerable and contextualized, while also recognizing that it is conveyed by means of language with its essentially dialogic openness. (shrink)

Proposing his conception of narrative identity in Oneself as Another, Paul Ricœur holds that human life is comprehensible, once the story of a man’s life has actually been told, and it is the narrative of one’s life which constructs one’s identity. Developing his theory of heteroglossia and the polyphony of human speech, explicated chiefly in Speech Genres and The Dialogic Imagination, Mikhail Bakhtin recognizes the intrinsically intertwining character of utterance and response. According to him, utterance is always addressed to someone (...) and antedates an answer. Bakhtin’s “addressivity,” as well as his view of discourse as fundamentally dialogic, are convergent with Ricœur’s elucidation both of man’s answerability to the Other and of narrative identity. The dynamic character of narrative identity, as construed by Ricœur, converges with the dynamic nature of language as viewed by Bakhtin. The aim of this article is to study the intersections of Ricœur’s narrative theory and Bakhtin’s recognition of the polyphonic nature of speech. I view these as inherently interrelated, and as testifying, respectively, to the philosophical and linguistic aspects of one and the same phenomenological vision. That vision accounts for selfhood, understood as vulnerable and contextualized, while also recognizing that it is conveyed by means of language with its essentially dialogic openness. (shrink)