Wyniki wyszukiwania - Biblioteka Nauki

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Autonomia świata a podmiotowość człowieka w ekoteologii

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Horowski J.

Studia Ecologiae et Bioethicae

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2010

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tom 8

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nr 1

117-131

EN

One of the most difficult problems, which is to be solved by contemporary culture, is the ecological problem. It concerns the culture, because the hedonistic and consumerist mentality of man plays an important part in it. Biocentrism states that the ecological problem results from traditional Western attitudes to the non-human world based on the belief that humans are the central and most significant entities in the universe. Biocentrism puts forward a teleological argument for the protection of the environment. It indicates that non-human species have inherent value as well and each organism has a purpose and a reason for being, which should be respected. Biocentrism states that the anthropocentric attitude to the non-human world results from the Christian worldview based on the Bible where it is written that God gives man dominion over all creatures. The author analyses the main issues of the Catholic concept of relationship between the human being and other creatures. He indicates that ecothology respects the inherent value of non-human creatures because, as the Pastoral constitution on the Church in the modern world Gaudium et spes says: “all things are endowed with their own stability, truth, goodness, proper laws and order”, but maintains that the purpose of the world is connected with its relationship to God. The author considers also what is the human subjectivity in behaving towards the environment and what is the dependence between the autonomy of the world and the subjectivity of man in ecotheology. In the end the author comes to the conclusion that according to ecotheology the ecological problem results from the broken relationship between the human and God and in consequence of it the broken relationship between the world and God.

2

Rozwój zdolności sądzenia czy rozumowania? Wokół pytania o fundamenty kompetencji etyczno-moralnych

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Horowski J.

Forum Pedagogiczne

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2016

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nr 2/1

139-153

PL

Kategoria „kompetencja” jest wykorzystywana od stosunkowo niedawnego czasu, gdyż dopiero od końca XX wieku, do formułowania teleologii wychowania moralnego. Mimo popularności tego pojęcia jest ono nieostre – zmienia sens wraz ze zmianą teorii filozoficznej, w ramach której jest definiowane. W artykule próbuję ująć kompetencje etyczno-moralne w kontekście neotomistycznej filozofii moralnej. Analizy mają trzy etapy. W pierwszym dookreślam miejsce kategorii kompetencji w namyśle nad rozwojem moralnym i jego wsparciem w wychowaniu, zestawiając kategorię kompetencji z charakterystyczną dla myśli tomistycznej kategorią cnoty moralnej, a dokładniej z podstawową cnotą rozumu – roztropnością. Efektem analiz jest postulat odróżnienia kompetencji etycznych od kompetencji moralnych. W drugim punkcie udzielam odpowiedzi na tytułowe pytanie o istotę kompetencji etyczno-moralnych, wskazując najpierw, jakie znaczenie dla zdobywania wiedzy etyczno-moralnej ma wydawanie sądów, a jakie rozumowanie. W ostatnim punkcie zastanawiam się nad możliwymi deformacjami w rozwoju owych kompetencji, skupiając się na konsekwencjach oderwania rozumowania od sądzenia, co stanowi domenę racjonalistycznej kultury Zachodu, w której szczególnie cenione jest rozumowanie.

EN

The ‘skills’ category used to form the teleology of moral education has been used for a relatively short time, only since the end of the twentieth century. Although popular, this concept is still vague - it changes its meaning with the type of philosophical theory which it is defined by. In this article I try to place ethical and moral skills in the context of neo-Thomistic moral philosophy. The analyses are performed in three stages. In the first stage I outline more precisely the place of the skills category in the moral development considerations and moral development support in education. This skills category is compared with the Thomistic category of moral virtue - more specifically with its fundamental virtue of reason – prudence. The analysis results in the proposal to distinguish between ethical and moral skills. The second stage refers to the article’s title and concerns the essence of ethical and moral skills. Firstly, the importance of judgement and reasoning for ethical knowledge and morality acquisition is indicated. The last stage presents the possible deformations in skills development. It focuses on the consequences of separating reasoning from judgement. This is the domain of the Western rationalist culture which particularly values reasoning.

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Nadzieja jako sprawność woli. O budzeniu i wychowaniu nadziei

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Horowski J.

Roczniki Pedagogiczne

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2012

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tom 4(40)

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nr 1

21-36

XX

In Christianity hope is comprehended understood as one of the theological virtues. It is called theological, because God is its direct and proper object, it is infused by God and known only through Divine Revelation. In spite of the fact that supernatural power is necessary for development of the theological virtues, the hope develops in each person in a very different way and religious education can influence this process. In the article the author tries to answer the question how to help young people develop the hope through religious education. For this reason the author uses the word “a habit” instead of “a virtue” in the title. The word “habit” indicates the natural sources of the perfection, which is both the habit and the virtue. The answer to the main question is given in relation to the pedagogical conception based on thomistic philosophy which considers educational problems connected with habits and virtues. The author proves that the hope is the perfection of the will, then discusses how the will develops and which factors can influence the development of the will. Finally the author comes to the conclusion that the development of the hope in the religious dimension can be supported by religious experience.