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Wykorzystanie seksualne małoletnich przez osoby duchowne – analiza zjawiska

100%

Kusz E.

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nr 1

30-49

PL

Artykuł próbuje odpowiedzieć na pytanie, czy istnieje specyfika wykorzystania seksualnego małoletnich przez osoby duchowne i liderów grup religijnych? Przedstawia kilka różnych koncepcji i wskazuje, że ofiary wykorzystania seksualnego przez duchownych pochodzą najczęściej z rodzin głęboko religijnych i w związku z tym na konieczność włączenia tej sfery do analizy zjawiska. Omawia niektóre czynniki ryzyka typowe dla środowiska kościelnego oraz wpływ wykorzystania seksualnego na relację z Bogiem i religijność tak ofiary, jak i sprawcy, oraz na obraz Kościoła i kapłaństwa. Na koniec wskazuje tematy wymagające dalszych badań i analiz w temacie wykorzystania seksualnego małoletnich przez osoby duchowne.

EN

This article discusses the issue of whether there is a specificity of sexual abuse of minors by catholic priests and religious leaders. There are several different concepts. Considering the fact that the victims of sexual abuse by the clergy come mainly from families which are deeply religious, there is the need to integrate the religious and spiritual realm to the analysis of the phenomenon. Article identifies some of the risk factors specific to the pastoral environment and the impact of sexual abuse on the relationship with God and religiosity of both victims and perpetrators as well, and on the image of the Church and the priesthood. At the end the article draws attention to issues that require further research and analysis on the sexual abuse of minors by clergy.

2

Disinformation, misinformation and fake news in the time of the Covid-19 pandemic. A corpus-based approach

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Kusz E.

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nr 15

211-229

EN

The Covid-19 outbreak and its dissemination resulted in the creation of a new, specialised and global discourse among the population. This paper aims to investigate a tsunami of dis- and misinformation on the basis of selected, most frequently occurring, items of fake news to show how the ‘infodemic’ (Covid-19-related misinformation) has expanded, and how fake news is structured. The paper concludes by presenting patterns of fake news, including grammar structures, the frequency of the given lemmas and collocations, in the hope that it will provide greater transparency, help to flatten the ‘infodemic’ curve and make the readers more aware of how myths about coronavirus have been formed during the pandemic.

3

“WHO ARE YOU, WHO AM I?” Does a psychologist need philosophy to better understand the sexual abuse of minors?

100%

Kusz E.

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nr 1

213-236

EN

This article attempts to look at the issue of sexual abuse from an anthropological point of view because the attempts by various scholarly disciplines to describe and analyze the phenomenon of sexual abuse, including attempts to identify causes and effects, do not provide clear answers to the question of the nature of what happen in sexual abuse. The first steps of the analysis show the need for a philosophical reflection, and point to the directions of such a reflection which can help to understand that the harm inflicted on a young victim by sexual abuse consists in a damage at the “core of the person,” of his own subjectivity, of his own “self.” It is an “anthropological harm or damage” resulting from “becoming an object” for the abuser. It interrupts the process of becoming an autonomous subject who understand himself and is able to enter in a dialogical relationship with others. The gist of the damage of child sexual abuse remains hidden behind the tangible long-term effects. These effects are often insurmountable during the victim’s lifetime. It indicates that we are dealing with damage to “who I am” – damage to the being of a sexually abused person. So, the person harmed in this way knows neither who I am – the person who experienced this harm, nor who you are – the perpetrator who harmed him and, in a sense, who the other is in general. Understanding the “anthropological harm” inflicted by sexual abuse clearly shows the challenge of the process of transitioning from the experience of “becoming an object” to discovering and rebuilding one’s own subjectivity, one’s own self, without denying the harm. Anthropological reflection concerns also the person of the perpetrator, who turned out to be the “bearer of evil.” Here, we have questions about intentionality, about responsibility for one’s actions, but also about the whole misery of a human being who, by objectifying another person, probably reduces himself to an object. Also, in the case of the perpetrator, understanding the process of becoming a perpetrator may help in the process of his resocialization, that is, the process of restoring his experience of his being as a free person open to meeting the other “you” who must not harmed.