Wyniki wyszukiwania - Biblioteka Nauki

1

Dialog w społecznym nauczaniu Kościoła

100%

Piwowarski W.

|

nr 1

5-24

EN

Dialogue has been much talked about recently, though it is not always understood properly. That is why the author wanted to present the standpoint as it is presented in the social teaching of the Church. First, social-cultural conditions of dialogue has been pinpointed. The author finds them in the processes of secularization and pluralism which processes have led to the disintegration of traditional society, and in consequence to the development of other alternatives, options and choices. In the conditions of secularization and pluralism, both the Church and society /state/ has been, as it were, "forced" to enter into dialogue. Then the author concentrated of the evolution of the social teaching of the Church concerning dialoque. On the one hand, it consists in accepting tolerance at the personal level, and on the other hand, on a solidary cooperation at the social /national and all-human/ level. Both those levels are crucial for the development of man and mankind, nevertheless in the social teaching of the Church more attention has been paid to tolerance than to solidarity. Then the author discussed the conditions and types of dialogue. Certainly dialogue, despite various aspects, embraces three elements: subject, object and goal. The subject of a dialogue can be all equal partners. The object of a dialogue can be truths or values. The first case concerns a dialogue connected with people’s outlook on life, and the second a dialogue aiming at activity. The aim of a dialogue in common good of society which good is an aim of the state. This kind of a dialogue should be based on an agreement of basic social values. The conditions of a dialogue may work differently, depending on the conditions of place and time. Finally, the author emphasized that in the society of real socialism there is no room for dialogue without pluralism, without seeking consensus as to the fundamental values, and without cooperation of all social forces for the benefit of common good, properly understood by those who stand high in society and those who stand low.

2

Państwo opiekuńcze w ocenie katolickiej nauki społecznej

100%

Piwowarski W.

|

nr 1

25-43

EN

The paper presents the conception of the protective state as regards the socialist system. The paper takes into account the assumptions of such state, the way of putting them into practice, and an evaluation of both in the light of the Catholic social teaching. The author pinpoints two basic assumptions, namely, the perspective of putting social justice into practice by the central body which is the state itself, and the idea of progress taken in its narrow /material and economic/ meaning. The problems of social justice, especially those connected with the division of human needs into the basic and individual needs, have been pinpointed here as the way of putting the protective state into practice. It turns out that the socialist state which state is essentially protective, is unable to satisfy even the basic needs of society. Consequently, it reduces its protective function and deprives people of their social minimum. In the light of the Catholic social teaching one should demand that society be treated as subject, be granted a relative autonomy', initiative and responsibility, and with those things should be granted both human individuals and various communities living in the state. Fair wages and respect for human and civil rights, especially the right to private initiative, are most significant here. The socialist state is reformable on condition that its politics is separated from economy, and that some structural reforms are made on pluralistic grounds which pluralism had been achieved earlier in social and economic life.

3

Solidarność Jana Pawła II z krajami Trzeciego Świata

100%

Piwowarski W.

|

nr 1

87-97

EN

The author pinpoints that the Church is one of the subsystems of the universal society, and in recent years Her authority has grown in the world. She is a moral power acknowledged by many people of various outlooks and religions. The Church has taken part in solving acute problems of the whole mankind. One of them is a solidary universal development, overcoming considerable disproportions between South and North, which problem bears a structural and moral character. Two encyclicals have been devoted to this problem: Paul VI’s Populorum progressio and John Paul II’s Sollicitudo rei socialis. John Paul II develops and renders more profound the subject-matter of the concept of man’s integral development and solidary development of mankind as it is found in Populorum progressio. He shows in Sollicitudo rei socialis the development not only in the perspective: person − nation − human society, but also in the perspective of particular countries, rich and poor alike. Development is „measured and directed in tune with man’s calling viewed in a total (integral) manner” (no 29). At this level development implies exercising man’s rights (a right to live and develop) and fulfilling duties. At the national level a true development consists in respect for subjectivity and rights based on man’s transcendental calling, justice, independence and the respect for the nation’s right to develop. At the international level a genuine development consists in a total respect for the identity of every people along with its historical and cultural characteristics. The development at these three levels requires an acceptance of common good and of the whole human family as well as practising solidarity. John Paul II regards the latter as a virtue which consists in „A firm and permanent will to engage for the sake of common good” (no 38). In the second part of his paper the author writes about the coefficients of underdevelopment. Aside to some economic and social domains of underdevelopment even more worrying are the domains of culture linked with the systems of values. To the coefficients of underdevelopment belong the following: illiteracy, a difficulty in accomplishing higher education, inability to participate in edifying one’s own nation, various forms of economical, social, political, religious exploitation and oppression of a person and his rights as well as any kind of discrimination. Another negative coefficient that has not been solved yet is the following: East−West, arms race, military conflicts, imperialism, neocolonialism and international debt. The economical crisis and unemployment are also included here. In the third part the author deals with the coefficients of development, that is, positive aspects which he finds in Sollicitudo rei socialis. The first one of them is people’s awareness of their own and other person’s dignity; the second one is a conviction of a radical interrelation, and in consequence, solidarity which induced to overcome the plague of wars, egoism, and on the other hand, to make efforts and engage (all for all). The third aspect is a respect for life, opposing abortion and euthanasia. Linked with that is a care for peace and conviction that it will be undivided. Peace is a work of justice, solidarity and development. Closing up the author is convinced that despite a pretty pessimistically outlined image of the contemporary world there are no grounds for despair and passivity. All people of good will have been called up by John Paul to restore this situation.

4

Sto lat społecznego nauczania Kościoła

100%

Piwowarski W.

|

nr 1

251-259

EN

The paper covers the century of the Church's social teaching whose limits are marked by the two encyclicals: Leo XIII's Rerum novarum (1891) and John Paul II's Centesimus annus (1991). During that time the Church's social doctrine crystallized concerning the social question, with its evolution proceeding from the „class question” to the „world question”. First the author discusses the social documents of the Magisterium Ecclesiae that were its responses to the „signs of the times” in different historical periods. Then he takes up the evolution of the social question which was formed depending on the circumstances, place and time. Next he concentrates on the „framework” of the social doctrine, analysing successively the notion of man, dignity and rights of the human person, fundamental ethical-social rules and the conception of the common good. Finally he presents the method of the Catholic social teaching, emphasizing the involvement of lay Catholics who are especially responsible for putting it into practice all over the world. In the end the author stresses that the Church's social teaching is a foundation for the developing dialog with various orientations occurring both in particular countries and in the whole world, that serves constructing a „common home” with various ranges: that of a country, a region, or the world in which „the whole man and each man” is the most important.

5

Pokój jako podstawowa wartość w społecznym nauczania Kościoła

100%

Piwowarski W.

|

nr 1

5-19

DE

Einer der zentralen Werte, auf die sich die Sociallehre der Kirche seit Pius XII. konzentriert, ist der Weltfrieden. Der Autor analysiert diese Lehre und konzentriert sich zunächst auf die traditionelle und die neue Philosophie des Friedens. Die erstere legitimierte den Krieg /justum bellum/ als ein Mittel zur L0sung internationaler Konflikte. Die neuere Friedensphilosophie dagegen schließt aufgrund der völlig veränderten Weltsituation /quantitative und qualitative Zunahme der Kassenvernichtungsmittel/ den Krieg aus. Gegenwärtig ist der Frieden die einzige Alternative und ein für die Menschheit existentielles Problem. Die neue Philosophie des Friedens fordert aber nicht nur einen Ausschluss des Krieges, sondern auch das Finden dauerhafter Grundlagen für den Weltfrieden. Danach macht der Autor deutlich, dass die Kirche einen positiven, dynamischen und "offenen" Frieden verkündigt. Der positive Aspekt des Friedens kommt darin zum Ausdruck, dass der Frieden als übergeordneter Wert angesehen wird, mehr noch, dass er nur in Verbindung mit der Verwirklichung gesellschaftlicher Gerechtigkeit und Ordnung auf der ganzen Welt möglich ist. Der dynamische Aspekt des Friedens umfasst zwei Dimensionen: den Prozess gesellschaftlicher Umstrukturierung und den Prozess der Herausbildung von für den Frieden eingestellten Haltungen. Und die erwähnte "Offenheit" schließlich beruht darauf, dass der Frieden den Ideologien und Partikularinteressen entgegengesetzt ist und zugunsten allgeinmenschlicher und humanistischer Prinzipien existiert. Unter Beachtung der signalisierten Aspekte des Friedens analysiert der Autor dann die den Veitfrieden bedingenden Werte /Menschenwürde, Menschenrechte, Wahrheit, Gerechtigkeit, Freiheit und Liebe/ sowie die Entwicklung und Weltordnung als zwei Grunddimensionen des Friedens. Dabei unterstrich er besonders die Überwindung von Entwicklungsdisproportionen, die dem Welt frieden gefährlich werden können, sowie die Notwendigkeit einer Weltregierung, die mit entsprechenden Prärogativen und mit entsprechender Macht ausgestattet wäre.