Liberalism and marxism are two forms of economism, which separate economic activity from ethics. The social teaching of the Church accepted continued by pope Benedict XVI recognizes the necessity of free market and limited intervention of the state in economy, but first of all postulates creativity of civil society in the field of economic life. The main arguments for observance of moral rules in the economic activity are following: 1. Every conscious and free men’s action is responsible for the effects (...) – economic activity cannot be any exception; 2. The same ethics ought to be applied in the individual-private life and in the public domain – also economy; 3. Ethos of economic activity is connected with three virtues – truth, love and justice (also social justice); 4. Christian-personalistic ethics is based on the principles auxialiarity (personalism) and common good (solidarity). Economic activity completely separated from ethics is inhuman. (shrink)

Paper has three parts. Te first part gives the reasons for need of liberty external-social of science guaranteed by law. Speaks about it Declaration of human rights in 1948 and social teaching of Church – including documents of Vaticanum II and Jean Paul II, which indicate of subjectivity and dignity of man as person. The second part of this paper based on personalism demonstrates that science can harmoniously develop only in the climate of internal-moral freedom of scientist. The purpose of (...) science is revelation of truth, but effects of scientific investigations – in particular of biological-medical sciences – influence on the life of human individuals and societies. Conscious and free activity of man has ethical character, therefore liberty of science ought to be responsible liberty and then to be subordinated the ethical criterions. Science cannot ignore values and rules moral. The third part of paper stated that good of human person and common good of society demand juridical limitations of scientific inquiries’ liberty. Liberty is man’s right but also its obligation to respect of human person’s fundamental rights – including right to life, integrality and dignity. Therefore internal-ethical and external-juridical limitations are necessary of scientist’s liberty. (shrink)

The subject of social justice are groups or whole societies – also states, object of this justice are their mutual rights and common good. The process of economic and technological globalization means among other things: establishment of the world market, predominant role of international companies, centralization of leading elites’ decisions, financial disproportion between individual people and countries. In the teaching of contemporary popes (John XXIII’s, Paul VI’s, John Paul II’s) the idea of social justice has also international dimension and therefore (...) process of economic globalization ought to respect two principles of the Church’s social teaching: the principle of the subsidiarity and the principle of solidarity. The principle of the subsidiarity demands to respect subjectivity of all nations and states as well as to aid their integral development. The principle of solidarity postulates creation of common good of world society, this good are: peace, economic prosperity, commerce profitable for all states, cooperation and financial help of rich countries for underdeveloped countries. The social justice in the international dimension is the expression and the imperative of solidarity of all nations and states. (shrink)

Marxism accepted the notion of social justice, but realized it through liquidation of private property and violence of the totalitarian state. Liberalism and neoliberalism, in the name of maximal economic liberalism, reject the idea of social justice and postulate a minimal state. Republicanism and communitarianism accept ideas of common good and social justice. The social teaching of the Church proposes a subsidiary state which is not a protective one. Contemporary popes – Pius XI (Quadragesimo anno), John XXIII (Mater et Magistra), (...) Paul VI (Populorum progressio), John Paul II (Sollicitudo rei socialis, Centesimus annus) – postulate participation of the state in social justice. The main of its obligations are: protection and financial aid for key sectors of economic life (including agriculture), profamily policy, fighting against unemployment and providing fair salary, limited economic intervention (while respecting the rules of the free market economy at the same time), medical and social care. (shrink)

Sport plays today an eminent role in man's life and in societies. Various sciences have made it the subject-matter of their reflection, i.e. psychology, sociology, the natural and humanistic sciences, art, philosophy, and theology. The present work seeks to answer some fundamental questions connected with the phenomenon of sport: what is it for man? whether and when does it serve the social integration of a community? what are the premises and principles of the ethics of sportive activity? what is the (...) aesthetic dimension of sport? what are the relations between sport and religious faith? The philosophical profile is dominant in the book, taking into consideration various aspects of sport: anthropological, social, axiological, and theological. (shrink)

The subject matter of the paper is the John Paul II teachings on the fields of a state’s activity in economic life. The first part of article talks about general elements of economic order: private property, liberal market, a just salary for labour and the participation of workers in the control of a business. The second part of the paper confirms that the state ought to create a solid infrastructure of economy and to find a good balance between different sectors (...) of economic life. The last part of the paper shows that the state ought to interfere sometimes in the economic field, for example, to combat unemployment and poverty, or to protect the family. (shrink)

Sport plays today an eminent role in man's life and in societies. Various sciences have made it the subject-matter of their reflection, i.e. psychology, sociology, the natural and humanistic sciences, art, philosophy, and theology. The present work seeks to answer some fundamental questions connected with the phenomenon of sport: what is it for man? whether and when does it serve the social integration of a community? what are the premises and principles of the ethics of sportive activity? what is the (...) aesthetic dimension of sport? what are the relations between sport and religious faith? The philosophical profile is dominant in the book, taking into consideration various aspects of sport: anthropological, social, axiological, and theological. (shrink)

Freedom appears in the very centre of human existence: it constitutes its „heart", sanctuary, indispensible source of dignity, and mystery. Freedom makes man, homo sapiens, both a subject and a person. The history of humankind is a history of an unceasing struggle to conquer and widen the borders of its freedom, although often it is also a history of the betrayal of freedom, of enslaving others, or of an escape from freedom^. Freedom is a foundation of man's activity, determining its (...) purposefulness. It offers man a possibility of self-determination, internal development, though also of self-destruction. There are three main types of freedom: personalistic, individualistic and collectivistic. (shrink)

Freedom appears in the very centre of human existence: it constitutes its „heart", sanctuary, indispensible source of dignity, and mystery. Freedom makes man, homo sapiens, both a subject and a person. The history of humankind is a history of an unceasing struggle to conquer and widen the borders of its freedom, although often it is also a history of the betrayal of freedom, of enslaving others, or of an escape from freedom^. Freedom is a foundation of man's activity, determining its (...) purposefulness. It offers man a possibility of self-determination, internal development, though also of self-destruction. There are three main types of freedom: personalistic, individualistic and collectivistic. (shrink)

Entre los historiadores de la filosofía, desde hace tiempo se viene discutiendo acerca de la postura de san Agustín frente a los argumentos de la existencia de Dios, tomados del mundo material. Mientras unos, como M. Schmaus, E. Gilson, se pronuncian por una respuesta negativa, otros, como Ch. Boyer, J. Geyser, F. Cayré, responden afirmativamente. A nuestro modo de ver, la opinion de los últimos está más cerca de la verdad, ya que la lectura de las obras del obispo de (...) Hipona nos permite descubrir dos argumentos formulados en sus grandes líneas: el argumento de la causalidad eficiente o argumento cosmológico, y el argumento de la finadidad o argumento teleológico. Vamos a examinar ahora la doctrina agustiniana sobre estos dos argumentos. (shrink)

Zbiór artykułów opublikowanych w "Divus Thomas" i "Collectanea Theologica".

St. Augustine’s idea of wisdom partly studied by H. I. Marrou, F. Cayré, J. Maritain and E. Gilson, is more universal than Aristotle’s or Thomas Aquinas’. For the Bishop of Hippo the term sapientia can designate, on the supernatural plane, God’s nature, the life of grace, contemplation of God, and, on the natural plane, contemplation of truth or even man’s ethical life.The purpose of this paper is to examine in what relationship theoretical wisdom, which Augustine identifies with philosophy, and learning (...) stand to each other. Wisdom is a universal and genetic knowledge of the world, while learning is the knowledge of the particular and phenomenon. The object of wisdom is the world of the spirit that of learning is the material world. Wisdom and learning, even though they may be opposed, do not exclude one another. Their development precisely depends on their mutual harmonious cooperation, but sapiential knowledge keeping the guiding role. (shrink)