Wyniki wyszukiwania - Biblioteka Nauki

1

Kościół a społeczeństwo obywatelskie

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Dylus A.

Athenaeum. Polskie Studia Politologiczne

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2013

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tom 38

103-115

EN

This article attempts to answer the question of the contribution the Church has made to a civil society. However, what is to be established first, is its identity. Being a form of an organized Christian community, it possesses many paradoxical features. What constitutes its raison d`être is a religious mission, in both vertical and horizontal dimensions. As an institution, the Church is determined by the history and culture. In many EU countries its relation with the state is marked by autonomy and independence. A religiously neutral state does not treat it as a particular group of interest, but as a partner in the field of education, culture and social welfare. A “by-product” Church’s mission is the fact of strengthening of the civil society. In its social teaching it criticizes those ideologies which disrespect a human being and weaken his subjectivity. It encourages the faithful to undertake social responsibility. It also has an integration role. Secondary assemblies, including groups adopted by churches, render considerable services to accumulate social capital (which is something that a civil society cannot exist without). It applies in particular to local churches who cherish the so-called folk Catholicism. Celebrating religious holidays is, among others, an opportunity to generate social capital. In Poland, at the decline of the communist system, the visit of the pope John Paul II in 1979 was an impulse to develop a proto-civil society. It is precisely in a non-democratic environment that the western Christianity works in favour of creating an “ethical” civil society. It should also be noticed that in some circumstances religious faith e.g. that immigrants in an ethnically and culturally strange environment confess, may contribute to a social disintegration, or even segmentation of the society

2

Book reviews: Zbigniew Czachór, Kryzys i zaburzona dynamika Unii Europejskiej. DomWydawniczy Elipsa, Warszawa 2013, ss. 692.

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Dylus A.

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nr 8

423-427

PL

Book reviews: Zbigniew Czachór, Kryzys i zaburzona dynamika Unii Europejskiej. DomWydawniczy Elipsa, Warszawa 2013, ss. 692.

3

The crisis of social market economy in the context of globalisation processes

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Dylus A.

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tom 20

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nr 8

33-39

EN

In the context of globalisation processes, the social market economy (SME) is in crisis. A reflection on the features of this model is closely related to the scientific dispute over its designation. It could be perceived as a theory, a political programme, a sort of economic order, a structure, a model or a system of economic and social development. Sometimes it is perceived as an idealistic vision or even a political utopia (Niklas Luhmann). Others (e.g.: Peter Koslowski) argue that this system has come to an end. To support this thesis, they refer to various arguments: a lack of consensus on redistribution, a demographic crisis, the depletion of solidarity resources, an intergenerational imbalance that threatens retirement systems and many others. Despite the range of these arguments, it appears that the SME still has a certain potential that could be freed. Combating difficulties associated with globalisation processes, such as the dominance of the economy over politics, ‘tax starvation’ of the welfare state, marginalisation of trade unions, dispersion of ownership and its detachment from responsibility, “financialisation” of economy, or dominance of ‘casino capitalism’, could help to heal the SME. The crisis in financial markets might be paradoxically an opportunity to return to the ethical foundations of the SME.

4

Komercjalizacja publicznego szkolnictwa wyższego. Dylematy moralne

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Dylus A.

Prakseologia

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2005

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nr 145

7-19

EN

The report attempts to present these moral dilemmas which refer to the process of commercialization in the state schools on the university level. The reflection over the issue is proceeded by a short characterization of the process of commercialization of the university education with regard to the situation in Poland in particular. For the sake of sistematization of the problem, there has been assumed a criterium: main functions performed by academic workers (excluding their research work). Here is the enumeration (in brief points) of the chosen moral dilemmas connected with the funtion of an organizer of education: – institution of public service... selling private property – mission of the university vs the problem of „job-oriented” studies – moral ambiguity of paid education – social injustice in unequal access to free education – controversy over pricing educational services The dilemmas of academic teachers can be referred to as: – seeking the „right measurement” of educational burdens – the necessity of violating the institution of Sundays – the issue of the quality of service provided – How much to demand? Accepting the „production” of social anti-elites or disloyalty against your own environment How to evaluate knowledge?

5

Wyznaniowe zróżnicowanie kultury gospodarczej. O ideologicznym nadużyciu znanej tezy

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Dylus A.

Człowiek i Społeczeństwo

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2014

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tom 38

67-80

EN

More than one hundred years ago, Max Weber agued that the Protestant religion, particularly the religious ideas of Calvinism and the Puritan ethic, played a positive role in creating the capitalistic spirit. The article hereby attempts to show that this thesis (the Protestant Ethic Thesis) gradually evolved into different stereotypes. It also appeared to be especially prone to some ideological abuse. The description of these stereotypes and different forms of abuse has been preceded with attempts to answer some questions such as: Is the cultural context of economic life really differentiated with regard to religious ideas? Is Max Weber’s thesis timeless? In fact, the results of various kinds of research allow to falsify the thesis given above. It is the real religious faith as such and not its content that is economically significant. However, there are some cultural differences between Catholics and Protestants that are determined by their religious faith. These differences concern rather e.g. their different focus on the value hierarchy or significance attached to satisfying needs.

6

„Ta gospodarka zabija”. Papieża Franciszka krytyka (wynaturzeń) wolnego rynku

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Dylus A.

Prakseologia

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2015

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tom 157/2

163-186

PL

Przedmiotem artykułu jest eksplikacja krytyki rynkowych wynaturzeń zawarta w adhortacji papieża Franciszka Evangelii Gaudium (EG) oraz prezentacja polemiki z tą krytyką. Aby lepiej zrozumieć adhortację, trzeba mieć na uwadze pastoralny motyw piętnowania „zabójczej” gospodarki, przesądzający też o dosadnym języku analizowanego tekstu. Rekonstruując od strony formalnej papieską krytykę gospodarki, można stwierdzić, że dotyczy ona głównie określonych działań i podmiotów, ale także systemu (ustroju) gospodarczego oraz teorii ekonomicznych, towarzyszących im ideologii i opartej na nich polityki gospodarczej. Adresatem krytyki są podmioty ze świata biznesu (głównie uwikłane w gospodarkę „czarną” i „szarą”), polityki (np. ulegający ideologii „absolutnej autonomii rynków”), ale też konsumenci poddający się „kulturze dobrobytu” oraz niektóre obojętne wobec ubóstwa wspólnoty kościelne. Ze zdecydowanym sprzeciwem spotkała się działalność gospodarcza prowadząca do wykluczenia, do rodzących przemoc nierówności społecznych i do ekonomizacji życia społecznego. Skrytykowane zostało porzucenie służebnej funkcji pieniądza na rzecz „bałwochwalstwa” i poddanie się „rządom” pieniądza. W polemice z tą krytyką wytykano Franciszkowi błędną diagnozę skali ubóstwa, nietrafne wiązanie go z globalizacją oraz niepełną identyfikację przyczyn kryzysu finansowego i zadłużenia. Papieska krytyka objęła również „panujący system ekonomiczny”. Nie oznacza to jednak odrzucenia en block kapitalizmu (i gospodarki rynkowej), a jedynie jednej z jego odmian – kapitalizmu finansowego. W EG jako szkodliwa została uznana polityka nieingerencji gospodarczej. Według komentatorów chodziło tu o wyraźny dystans wobec polityki gospodarczej opartej na consensusie waszyngtońskim. Z kolei w odpowiedzi zarzucano Papieżowi nieuprawnione uogólnienia. Oburzano się, że patrzy na gospodarkę z perspektywy Argentyny. Jego krytykę kapitalizmu oceniono jako „radykalnie lewicową”, świadczącą o braku zrozumienia dla tego systemu. Wreszcie z dezaprobatą Franciszka spotkały się niektóre teorie ekonomiczne. Można się tu doszukać krytyki tez właściwych dla neoliberalnej ekonomii podaży oraz leseferyzmu, doktryny nieingerencji i darwinizmu społecznego. Papież demaskuje je jako „ideologie”. To samo dotyczy „teorii skapywania”. Poszukując dróg wyjścia ze ślepego zaułka „zabójczej” gospodarki, Franciszek domaga się „ukierunkowania antropologicznego” gospodarki i otwarcia się jej na etykę. Chodzi mu przy tym o „etykę niezideologizowaną” i kierującą się do Boga. Choć domaga się przede wszystkim odnowienia etyki cnót, nie zapomina też o etyce instytucji.

EN

The subject of the article is the explication of the critique of degenerations of the market, found in Pope Francis’ exhortation Evangelii Gaudium (EG), as well as the presentation of a polemic with this critique. For a better understanding of the adhortation, the pastoral motive of the “killer” economy needs to be kept in mind – it also determines the text’s strong language. Formally reconstructing papal critique of the economy, one can conclude that it is mainly concerned with particular actions and subjects, but also with the economic system and economic theories, accompanying ideologies and economic policy which is based therein. The critique is aimed at subjects from the world of business (usually those involved in „black” and „grey” economies), politics (e.g. those who yield to the “absolute market autonomy” ideology), but also at consumers who submit to the „culture of prosperity”, and at some Church communities indifferent to poverty. Economic actions leading to exclusion, social inequalities that breed violence, and economization of social life were adamantly opposed. Abandonment of the ancillary function of money for „idolatry” and submitting to „the rule” of money was criticized. In polemic with this criticism, Francis was reproached for the erroneous diagnosis of the scale of poverty, for tying it inaccurately with globalization and for an incomplete identification of the causes of the financial crisis and debt. Papal critique also included „the prevailing economic system”. This does not mean an en bloc rejection of capitalism (or the market economy), but only one of its forms – financial capitalism. EG considers the policy of economic non-interference harmful. Commentators regard this as distancing from the economic policy based on the Washington consensus. In response, the Pope was accused of unfounded generalizations. His Argentinian perspective on the economy caused outrage. His critique of capitalism was assessed as „radically left-wing”, and proving a lack of understanding for this system. Finally, some economic theories met with Francis’ disapproval. One can discern here a critique of thesis characteristic of neoliberal supply economy and laissez-faire, non-inter-ference doctrine and social Darwinism. The Pope reveals them to be „ideologies”. The same applies to the trickle-down theory. Looking for ways out of the dead end of the „killer economy”, Francis demands the “anthropological orientation” of the economy and its opening to the ethics. What he means is an ethics „non-ideologised”, directing to God. Although he primarily calls for a renewal of the ethics of virtue, he does not forget institutional ethics.

7

Kryzys społecznej gospodarki rynkowej w kontekście procesów globalizacji

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Dylus A.

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2011

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tom 14

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nr 1

33-38

EN

In the context of globalization processes, the social market economy (SME) is in the crisis. Reflection on the features of that model is closely related with the scientific dispute over its designation. It could be perceived as a theory, political program, sort of economic order, structure, model or system of economic and social development. Sometimes it is seemed as an idealistic vision or even political utopia (Niklas Luhmann). Others (eg. Peter Koslowski) argue that this system has come to an end. In favor of this thesis they refer to various arguments: lack of consensus on redistribution, demographic crisis, depletion of solidarity resources, intergenerational imbalance that threatens the retirement systems and many others. Despite the range of these arguments, it appears that the SME still has a specific potential that could be freed. Combating difficulties associated with globalization processes such as: dominance of the economy over politics, ‘tax starvation’ of the welfare state, marginalization of trade unions, dispersion of ownership and its detachment from responsibility, ‘financialization’ of economy, dominance of ‘casino capitalism’, could help to heal SME. The crisis on financial markets might be paradoxically an opportunity to return to the ethical foundations of the SME.

8

Jan Grosfeld, Od lęku do nadziei. Chrześcijanie, Żydzi, świat, Wyd. WAM, Kraków 2011, ss. 252

100%

Dylus A.

Athenaeum. Polskie Studia Politologiczne

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2012

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tom 33

273-276

9

Subsydiarność: stara idea na nowe czasy. Perspektywa encykliki Caritas in veritate

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Dylus A.

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nr 153

151-167

EN

Subsidiarity is a well known concept in the Humanities, but its potential for ordering social life is far from exhausted. Aim of the article is to answer a question of the validity of this idea. A new impetus for its understanding could be found in the latest social Encyclical Letter of Pope Benedict XVI Caritas in Veritate (2009). Recalling the old idea, the Pope pointed at the biblical sources of subsidiarity and its anchoring it in the history of political and social thought. Theoretical explanations of the principle of subsidiarity allows also with reference to the Encyclical Letter Quadragesimo anno to select two negative and two positive description of individuals as ‘intermediate bodies’ and as ‘bigger’ and ‘higher’ communities. The latter are obliged to ‘help for self help’. When it proves effective, they should no longer provide help, but are obliged to make a ‘subsidiary reduction’. Using the language of Caritas in Veritate, it means that provided assistance ‘always implies the effect of emancipation’. Caritas in Veritate contains new elements of understanding subsidiarity; among others, the importance and meaning of civil society in overcoming contemporary social issues. Appropriate is ‘the logic of the gift’ that goes beyond ‘the logic of the market’ and ‘the political logic’. The perspective of subsidiarity seems to be useful in the management of globalization; this perspective considers the concept of development and reform of the social and tax systems (the notion of ‘the ﬁscal subsidiarity’). This perspective could be useful for those who are looking for solutions of the current economic crisis.

10

Dariusz Góra-Szopiński, Zakorzenianie wolności. Myśl polityczna Michaela Novaka, Warszawska Firma Wydawnicza SC, Warszawa 2013, ss. 624

100%

Dylus A.

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tom 45

199-203

11

Trudny związek demokracji i wolnego rynku w warunkach deglobalizacji. Perspektywa katolickiej nauki społecznej

100%

Dylus A.

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nr 4

5-30

PL

W artykule podejmuje się pytanie, czy teza o związku demokracji i wolnego rynku obowiązuje także w warunkach deglobalizacji. Dotychczas koniunkcję autorytarnych reżimów politycznych z liberalnym systemem gospodarczym traktowano jako wyjątki od reguły. Osłabiony dziś związek demokracji i wolnego rynku prezentujemy z „perspektywy katolickiej nauki społecznej”. W punkcie wyjścia pokazujemy, na czym opiera się przekonanie o współzależności wolnego rynku i demokracji oraz narastanie kryzysu „demokratycznego kapitalizmu”. Następnie omawiamy te związane z globalizacją przemiany gospodarcze, które w konsekwencji osłabiają demokrację. Rezultatem społecznego niezadowolenia ze skutków globalizacji są próby jej zahamowania. Pojawia się jednak pytanie, czy w ogóle jest to możliwe. Dopiero po uchyleniu tej wątpliwości następuje charakterystyka symptomów deglobalizacji. Jeśli gospodarczą globalizację cechuje maksimum rynkowej wolności, to z deglobalizacją wiążemy jej ograniczenie. Rozważania zamyka próba ustalenia, czy to osłabienie rynkowej wolności przekłada się na kondycję demokracji.

EN

The aim of the paper is to address the question of the relationship between democracy and free market in the framework of deglobalization. So far, the relationship between the authoritarian regimes and liberal economy system has been regarded as the exception to the rule. The weakening now relationship between democracy and free market is presented in this paper from the perspective of the Catholic Church Social Doctrine. At the beginning, the basis of the relationship between free market and democracy and the crisis of the “democratic capitalism” are depicted. The economic changes connected with globalization that undermine the democracy are also discussed. The social discontent caused by globalization results in the attempts to hinder this process. There is a question, though, whether it is possible to do it. Then, the characteristics of deglobalization symptoms is given. If economic globalization is characterized by the maximum of market freedom so deglobalizaton can be connected with its constraint. At the end, it is considered whether the weakening of free market has an impact on the condition of political democracy.

12

Ochrona prawna niedzieli.Próba uzasadnienia

100%

Dylus A.

Prakseologia

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2013

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nr 154

187-199

EN

The article focuses on contemporary Poland to address the question why Sunday needs legal protection. The deliberations start with a short review of the legal status this protection has Pursuant to these findings the matter of further regulations has been settled. The legal situation in Poland is briefly compared to the one in other countries. The article then discusses if the norms of positive law are more appropriate a security for Sunday than customary, ethical and religious norms, and if Sunday requires constitutional protection. Th e fundamental part of the article describes common arguments in favor of Sunday`s legal protection. Among them are those that are rather unconvincing – or even counter-productive – and those that have greater potential to convince public opinion and legislators. Comments on the right strategy to reach the aim of giving Sunday the legal protection, appropriate both in form and in content, are the crowning of these deliberations.

13

Związek wolnego rynku z dyktaturą polityczną: przejściowy czy trwały? Przykład Chin

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Dylus A.

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tom 46

EN

Aniela Dylus, Związek wolnego rynku z dyktaturą polityczną: przejściowy czy trwały? Przykład Chin [The relation between free market economy and political dictatorship – is it of temporary or permanent nature? The example of China] edited by W. Banach, M.A. Michalski, J. Sójka, „Człowiek i Społeczeństwo” vol. XLVI: Między Chinami a Zachodem. Pytanie o źródła chińskiego sukcesu gospodarczego [Between China and the West. An inquiry into the sources of the Chinese economic miracle], Poznań 2018, pp. 103–119, Adam Mickiewicz University. Faculty of Social Sciences Press. ISSN 0239-3271.The relation between free market economy and democracy has been assumed as a paradigm in the western culture since the Enlightenment. However, this paradigm seems to be violated by markets that flourish under the political dictatorship. Are these markets the exceptions to the rule or maybe their scale does not indicate the necessity of paradigm change? Or maybe we are wrong to assume that capitalism flourish mainly in democratic systems? Is it possible that the relation between communist political dictatorship and liberal economy system is only of temporary nature and people that have economical freedom will demand sooner or later their political freedom? To answer these questions, (1) the paradigm of relationship between free market, its prosperity and democracy and (2) the arguments supporting this relationship have been discussed. Referring to Samuel Huntington’s theory, (3) it has been reminded that many factors, not only economical ones, decide about democratization of political life and some exceptions to this rule have been mentioned. (4) The example of contemporary China is one of the most spectacular example. The short characteristic of (5) its economic condition, (6) its economic system and political dictatorship has been presented and then the attempts have been made to give the arguments either for (7) temporary or (8) permanent relationship between free market and political dictatorship in China. Although the idea of democracy, the rule of law and human rights seems not to be the only alternative base of economical market system, it appears to be prevalent and the only one in a longer period.

14

Ethical situation of academic education in Poland. Selected determinants

32%

Dylus A.

Nauka

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2010

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nr 3