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1

Religijność jako czynnik stylu życia

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Świątkiewicz W.

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nr 1

281-296

EN

The present paper outlines the conception of the analysis of religiousness as a factor of the life style. Many problems are discussed here among which one can mention various cultural and historical conditionings of the influence of religiousness on the life style, the question of legitimization of the values and religious behaviour as well as ,the role of the "significant other" as a person or group which in turn models the form and content of religiousness. The latter makes the question of the structural and creative function of the life style possible because of the religious aspect in it. Taking religiousness as a factor of the life style and treating it as a graduated feature, one can assume that, on the one hand, we are going to deal with a more profound religiousness characterized by some characteristics which lie beyond the scope of the capacities of sociological research. Though on the basis of some indices also within the scope of sociological analysis one can construe this type of religiousness. The religious values will then make the structural and creative principle of the life style, and will create the type of "religious man". This means that they influence the general life activity of man, and the religious doctrine legitimizes also those activities which run within the secularized areas of social reality. On the other hand, there is an ornamental religiousness, external only, which is subject to the pressure of the conditions of time and space, essentially opportunistic, i.e. the one that is based on the "recognized" but not "felt" values. It is the life style in which religious behaviours are motivated by the external only recognition of values, with thelack of internal commitment or at least indifference towards them. The ornamental religiousness, in line with our meaning, is a boundary point of a continuum of orientations in values and patterns of those activities which lead to a complete secularization in the secularized world. Both the more profound and the ornamental religiousness create frameworks within which there is a whole range of various in form and content forms of religiousness which forms create the right life style or are present in it in a less conspicuous way.

2

MŁODZIEŻ WOBEC MAŁŻEŃSTWA I RODZINY. KONTEKSTY KULTUROWE I RELIGIJNE

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Świątkiewicz W.

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2016

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tom 59

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nr 4

133-148

EN

The contemporary culture seems to be characterized by a notion of incessant, multidirectional change, a loss of one’s identity for the sake of transformations and extreme forms of networked decentralization. Nowadays, cultural changes are commonly categorized with respect to their historically unparalleled pace as well as the multilateral nature of axiological references and symbolic interpretations, which is referred to as warpedness. Concurrently, one experiences a crisis of the family conceived both as a durable social group and an institution. Alternative forms of marriage and family face widespread social acceptance. Although young Poles are still willing to put a great stress on such existential values as a happy marriage, family, having children, one is able to discern a visible tendency to accentuate personal happiness, and – as far as respondents’ views on the declared values are concerned – a happy marriage is not necessarily correlated with having children. One in five young Poles claims that marriage is an obsolete institution. The youth commonly share a tendency to accept informal relationships as a style of living or simply a way to make sure that a couple gets on well. Likewise, marriage is conceived as an institution which fits more into the partners’ individual, egocentric needs or expectations, than socially prescribed and expected roles or functions. The imagined family should be conducive for rendering a sense of intimacy more profound, as well as for personal self-development and self-actualization. In this context. the trivialization of divorces renders taking rapid divorce-related decisions possible as soon as the aforementioned needs are not fulfilled. Having been united around the Roman Catholic Church, diverse pro-family movements as well as legitimized by the Christian faith pro-life youth movements are at place to give rise to sociocultural conditions for bringing back the privileged status of the family in the reality of Polish society. The conservation and further development of the Polish cultural and religious identity is largely dependable upon an ability to recognize and inscribe national and religious values into the practice of everyday life in families.

PL

W kulturze współczesnej zdaje się dominować przekonanie o konieczności nieustannej i wielokierunkowej zmiany, zatraceniu tożsamości na rzecz transformacji i skrajnej sieciowej decentralizacji. Za specyfikę współczesnych przeobrażeń kulturowych uznaje się szybkie – niespotykane dotąd w historii ludzkości – tempo zmian oraz wielokierunkowość ich aksjologicznych odniesień i symbolicznych interpretacji, co opatruję metaforą aksjologicznej wichrowatości. Doświadczamy kryzysu rodziny jako trwałej grupy społecznej i jako instytucji. Szeroką akceptacją społeczną cieszą się tzw. alternatywne formy małżeństwa i rodziny. Mimo że udane małżeństwo, rodzina, posiadanie dzieci oraz szczęście osobiste ciągle należą do mocno akcentowanych przez młodych Polaków wartości życiowych, zauważa się tendencje do silniejszego eksponowania kategorii szczęścia osobistego, a udane małżeństwo jako deklarowana wartość niekoniecznie wiąże się z oczekiwaniem posiadania dzieci. Co piąty młody Polak twierdzi, że małżeństwo jest instytucją przestarzałą. Powszechne jest w kręgach młodzieżowych przyzwolenie na nieformalne związki jako „próbę sprawdzenia się” lub po prostu styl życia. Małżeństwo jawi się w wyobrażeniach młodzieży jako instytucja bardziej dostosowująca się do indywidualnych, egocentrycznych potrzeb i oczekiwań partnerów niż do oczekiwanych przez społeczeństwo funkcji i ról. Rodzina wyobrażona powinna służyć pogłębianiu intymności, samopoznaniu, samorozwojowi i samospełnianiu się. Banalizacja rozwodów sprawia, że odczuwane deficyty w tym zakresie znajdują szybkie rozwiązania w podejmowaniu decyzji rozwodowych. Skupiające się wokół Kościoła katolickiego ruchy prorodzinne czy legitymizowane chrześcijańską aksjologią ruchy pro life, w dużym stopniu gromadzące też młodzież, tworzą społeczno-kulturowe warunki dla przywrócenia rodzinie jej uprzywilejowanego miejsca w polskim społeczeństwie. Zachowanie i twórczy rozwój polskiej tożsamości kulturowej i religijnej w dużym stopniu zależy od umiejętności odczytania i wpisania przez rodzinę w praktyki życia codziennego narodowych oraz religijnych wartości.

3

The Family in the World of Axiological Turmoil

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Świątkiewicz W.

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tom 7

37-52

EN

The family and all the types of social behaviour that were directly associated with it, its stability and sacred dimension created the natural and obvious world of the social life, the fundamental reality of culture that once for all became the “symbolic structure of reference” when man, in his/her adult life, was improving family experiences in a creative way, as well as when he/she was denying them. In the situation of axiological turmoil of culture, the family starts to be losing its privileged position in the structures of the social world. The significance of its existence as the fundamental group and social institution, the environment for social personality maturation becomes weaker. It is more and more common that family understood in a traditional way becomes unnecessary in the contemporary world. Demographic crisis is first of all the crisis of values and the crisis of the man as a value; the crisis of the family that is the natural educational environment. The future of every society depends on the state of its family. The question concerning the shape of the family is the question of the shape of the society, the nation and the State.