Wyniki wyszukiwania - Biblioteka Nauki

1

Ekonomiczna aktywność państwa w społecznym nauczaniu papieża Jana Pawła II

100%

Kowalczyk S. , John Paul II Catholic University of Lublin

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nr 3

EN

The subject matter of the paper is the John Paul II teachings on the fields of a state’s activity in economic life. The first part of article talks about general elements of economic order: private property, liberal market, a just salary for labour and the participation of workers in the control of a business. The second part of the paper confirms that the state ought to create a solid infrastructure of economy and to find a good balance between different sectors of economic life. The last part of the paper shows that the state ought to interfere sometimes in the economic field, for example, to combat unemployment and poverty, or to protect the family.

2

Encyklika Caritas in Veritate, instytucje hybrydowe i postanowienia instytucjonalne

70%

Troilo M.

Pieniądze i Więź

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2013

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tom 16

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nr 1(58)

14-21

EN

Pope Benedict XVI’s recent encyclical, Caritas in Veritate, calls for businesses to play a role in authentic human development. One of the pope’s ideas is for firms to pursue both profits and the common good with equal fervor. This article categorizes possible types of such hybrid firms and explores the institutions necessary for promoting them. It suggests that a robust civic space, careful attention to tax policy, and an emphasis in business education on social entrepreneurship would promote the formation and growth of hybrid firms. Further work is necessary to quantify the optimal distribution of profits of these firms among their respective stakeholders.

3

Polityka i wartości w działaniach Jana Pawła II na arenie międzynarodowej

70%

Mazurkiewicz P.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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nr 3(29)

11-22

EN

John Paul II’s role in international politics and the political situation in the world at the time when Cardinal Karol Wojtyła assumed the position of the head of the Holy See. A preferential option for culture – this has to do with John Paul II’s statement about the primacy of culture and moral life (conscience) over the “means of physical power”. In his deliberations on this subject the Pope made frequent reference to personal experiences and the history of his nation. The silent triumph of human conscience – this part characterizes the communist system and its foundations: violence, falsehood and a life devoid of God. John Paul II’s reluctance toward violence which reluctance is supposed to be closely associated with his belief about the inherent power of truth. John Paul II claims that being faithful to the truth “disarmed the enemy because violence always has to resort to a justification by falsehood, it always has to assume false pretences of defending some right or of an answer to some danger”. Moral grammar – the international policy of persuasion – John Paul II was frequently referred to as “the pope of human dignity” or “the pope of human rights”. He recognized the fact that nowadays the truth about man is sufficiently well expressed in the Universal Declaration of Human Rights of the United Nations. However, what he had in mind was not merely a list of rights collected in one document, but he meant also that the universal moral right, inscribed into the heart of every man, is a sort of “grammar” which is necessary for the world. The knowledge of the “grammar” of natural law is the gateway to the policy of moral persuasion. Respecting human rights as the condition of true peace – John Paul II emphasized the fact that respecting human rights is not only the question of showing respect to human dignity, but it is also the fundamental question of maintaining just peace in the world. Therefore since the promulgation of the Universal Declaration of Human Rights of the United Nations the Catholic Church frequently emphasized the necessity of introducing certain additions to this important document. John Paul II’s words: Forgive, and you will be at peace! Despite his belief in the power of the truth and the final triumph of human conscience, the Blessed John Paul II was not a utopian. Despite his opposition to the “logic of violence”, he was not a pacifist. He was profoundly aware that a completely pacifistic society is an illusion and that brutal and systematic violence sometimes has to be opposed with military means.

4

L’America Latina nell’operato della Santa Sede durante il Pontificato di Giovanni Paolo II

70%

Dupuy E. E.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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nr 3(29)

101-112

EN

The first voyage made abroad by John Paul II to Mexico in January 1979 inaugurated the pontificate which had made a profound influence upon the relations between nations for more than a quarter of a century. Latin America became a dear region for the Polish Pope, who brought a great deal of energy and involvement for the development of Catholic life and the work of new evangelization. He considered this continent a place of hope for the Catholic Church: he made eighteen apostolic visits to this continent, and frequently prayed, as a pilgrim in Guadalupe, in front of the Heavenly Mother to which he referred as the Star of the First Evangelization. When the Pope appeared in Latin America for the first time in 1979, almost 43% of the population were Catholic people, after twenty‑five years this number increased to over 60%. His final pilgrimage of 2002 ended with a great gift for the inhabitants of the continent: the canonization of Juan Diego Cuauhtlatoatzin – the first Indian saint in the history of the Church. John Paul II’s first visit to Latin America took place amid great expectations and appeals for specific solutions which were needed due to the great ideological and religious unrest caused by the clash between the Marxist ideology with the liberal and nationalistic ideology, and the spread of the so‑called “liberation theology”. The latter was associated with a one‑sided interpretation of the teaching of the Second Vatican Council. The crisis of the Church on this continent was accompanied by the lack of a new evangelizational offer and a spiritual apathy which was partly overcome at the end of the 1970s. The III Latin American Episcopal Council (CELAM) called to the Pueblo in Mexico in January 1979 was supposed to indicate the avenues of further development of the Church on this continent and the perspectives of its social and spiritual development. John Paul II, an active participant of the Second Vatican Council and the Synod of Bishops in 1974 concerning evangelization, was aware of the difficult situation of the Church and of the Catholic communities in Latin America and quickly made the decision to personally participate in this conference. This was the first and at the same time, a groundbreaking papal visit which not only contributed to the cure of the religious situation but also became a source of rebirth of the Catholic church in Latin America. The remarkable significance of this visit is also associated with the fact that during this visit John Paul II imbued the social teaching of the Church with new meaning and vigour. This teaching had been sidelined by this institution and the Holy See for many years before that time. On 27 January 1979, when he addressed the bishops and the participants of the III CELAM Conference, the Pope firmly opposed the ideological involvement of the Church and indicated the errors of the liberation theology. He emphasized the following point: it is wrong to claim that political, economic and social liberation is similar to salvation in Jesus Christ, to claim that the “Regnum Dei” may be identified with the “Regnum hominis”. The Pope’s strategic gesture of 1979 was crucial for the future of Latin America – he came to Mexico as the head of the Vatican State, not as the head of the Church, due to the lack of diplomatic relations between the Holy See and that country and due to the lack of religious freedom. In the late 1980s Mexico became a country of great opportunity for the Church, and the state established contacts with the Vatican anew. The Pope’s positive influence was also marked in the social, spiritual and religious spheres: it brought the strengthening of the Church and of the religious movements, and an energetic preaching of social doctrine which thanks to John Paul II assumed the status of a serious proposition for this continent. We may include the following suggestions of the Pope which played a considerable role in the development of Latin America and the local Church: – the evangelization of people and cultures as the solution of all of the problems faced by mankind; – the promotion of the social teaching of the Church as an effective alternative which encourages the development of mankind and societies in Latin America; – the elaboration of the teaching of christological anthropology as the key element of the cultural presence and the Christian identity in the modern world; – the defense of human dignity and human rights, especially of religious freedom which is considered as the essence of man’s freedom; – the defense and the promotion of the family and the protection of human life since the time of conception until the natural death; – seeking and building peace in the spirit of reconciliation and respect of other people’s rights.

5

Il significato internazionale del magistero sociale del Santo Gio vanni Paolo II P.M.

70%

Negri L.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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nr 3(29)

23-35

EN

The teaching of John Paul II undoubtedly became a great provocation for the contemporary thinking of man due to its skillful and innovative treatment of a unique event which has been at the centre of the life of the Church for more than two thousand years and which presents a specific opportunity for any man who wants to cope with his own fate. The Pope offered as the essence of his evangelizational message Christianity presented in its completeness, as a phenomenon which cannot be reduced and compared to any form of ideology. Moreover, such Christianity is capable of exerting a creative influence upon man and providing him with a new form of culture. (We may venture an opinion that the entire magisterium of John Paul II is suffused with two kinds of wonder: the wonder of humanization and the results of humanization i.e. the transformation of man). The magisterium of John Paul II should be viewed as a pursuit to renovate the original identity of the Christian faith, a pursuit to promote the Church in it missionary function, a pursuit of a versatile development of the feeling of responsibility for the defense and promotion of human rights and collaboration to maintain peace. Not only did the Polish Pope supplement the output of the social teaching developed by his great predecessors, but he also enhanced it by the idea that the defense of the missionary freedom of the Church and of the Church itself was also associated with an unconditional defense of freedom and the rights of people and nations. This defense entailed the pursuit of such a social order on all levels, from the national level up to the global level, in which the human person would occupy the central position and would constitute a definitive value, irreplaceable by any other value. In one of his most famous social encyclicals entitled Centesimus annus, the Pope clearly emphasized the idea that by defending its own freedom, the Church defends man who should be more obedient to God than to other men, the family or various social and national organizations which enjoy their own sphere of autonomy and sovereignty. Today, more than anytime else, this line of thought finds justification not so much in the confrontation with overtly totalitarian ideologies, but in the struggle with ideologies which seem less bloody in comparison with past ideologies. However, according to such ideologies the human person and the rights of people and nations are systematically rejected in the name of the realization of a project of economic and scientific‑technocratic globalization. By continuing the tradition of his predecessors on St. Peter’s throne in the sphere of social teaching, John Paul II introduced one fundamental innovation. When the great ideologies saw their end, he realized that the social teaching of the Church should above all increase its interest in man in his religious and secular therefore natural dimension. This increased interest should be associated with the care about his fundamental rights. The teaching and the activity of John Paul II made the social doctrine of the Church more authentic and even more engaged in the cause of evangelization today than ever before. The Church “practises” or suggests a social doctrine because it desires to fulfil its evangelizational mission completely. At the same time, it meets man in various historical contexts which are objectively difficult to cope with. The Church was engaged in the consideration of all political problems of the world with a freedom which no other institution enjoys. John Paul II spoke to individual people and to nations who lived in various conditions and various situations, to friends and enemies, without a preemptive estimation of possible reactions, including the reactions of the greatest powers on Earth. He did so for the good of mankind, to help mankind maintain its complete humanity. Man is the fundamental value which is subject to no negotiations. God is another value which is subject to no negotiatons because he reveals the true nature of man. We may surmise that with the long course of John Paul II’s pontificate we witnessed a new phase of the development of the social doctrine of the Church. Above all with the arrival of the third millennium the Church is more and more engaged in the problems of the modern word.

6

Przekształcenia ustrojowo-systemowe a wskazania katolickiej nauki społecznej

60%

Winiarski B.

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1992

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nr nr 631 Współczesne problemy Polski w świetle katolickiej nauki społecznej : materiały z konferencji naukowej zorganizowanej przez Katedry Mikroekonomii i Historii Gospodarczej oraz NSZZ "Solidarność", Wrocław, 8 listopada 1991

112-120

XX

Autor przeanalizował krytycznie przekształcenia ustrojowo-systemowe mające miejsce w Polsce w świetle katolickiej nauki społecznej.

7

Współczesny katolicyzm polityczny w Polsce

60%

Juros H.

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1992

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nr nr 631 Współczesne problemy Polski w świetle katolickiej nauki społecznej : materiały z konferencji naukowej zorganizowanej przez Katedry Mikroekonomii i Historii Gospodarczej oraz NSZZ "Solidarność", Wrocław, 8 listopada 1991

87-103

XX

Autor przedstawił polski katolicyzm polityczny i jego rolę w polskim zmaganiu się o demokrację i dobrobyt kraju.

8

Dekalog demokracji po chrześcijańsku rozumianej

60%

Wilkanowicz S.

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1992

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nr nr 631 Współczesne problemy Polski w świetle katolickiej nauki społecznej : materiały z konferencji naukowej zorganizowanej przez Katedry Mikroekonomii i Historii Gospodarczej oraz NSZZ "Solidarność", Wrocław, 8 listopada 1991

75-86

XX

Omówiono ostatnią Encyklikę Papieża Jana Pawła II "Centessimus Annus", która zdaniem autora jest swoistym dekalogiem demokracji w świetle katolickiej nauki społecznej.

9

Kościół wobec liberalnego kapitalizmu i komunizmu

60%

Majka J.

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1992

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nr nr 631 Współczesne problemy Polski w świetle katolickiej nauki społecznej : materiały z konferencji naukowej zorganizowanej przez Katedry Mikroekonomii i Historii Gospodarczej oraz NSZZ "Solidarność", Wrocław, 8 listopada 1991

44-52

XX

Autor, w skrótowej formie ukazał podobieństwa i różnice między kapitalizmem i komunizmem, a także ich miejsce w stosunku do chrześcijaństwa, jego społecznych konsekwencji oraz ustrojowych postulatów.

10

Konstytucja Apostolska Ex corde Ecclesiae - aktualna propozycja dla świata akademickiego

60%

Michalski M. A.

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nr nr 1

35-44

XX

Podpisana piętnastego sierpnia 1990 roku Konstytucja Apostolska Ojca Świętego Jana Pawła II Ex corde Ecclesiae, choć skierowana bezpośrednio do uniwersytetów katolickich i ich dotycząca, pośrednio niesie w sobie treści istotne nie tylko dla tego rodzaju instytucji i osób z nimi związanych. Choć wiele z tych uczelni zostało założonych przez zgromadzenia zakonne, i część z nich nadal jest przez nie prowadzona, to trzeba zauważyć, że społeczność akademicka tych instytucji składa się dziś głównie z osób świeckich, które w coraz większym stopniu biorą udział w zarządzaniu i administrowaniu nimi. To od ich kompetencji i wielkodusznego zaangażowania - jak mówi niniejszy dokument - w wielkiej mierze zależy przyszłość tych uniwersytetów. Stanowi to zdaniem autora potwierdzenie faktu, że "powołanie laikatu w Kościele i świecie jest niezastąpione". Konstytucja Ex corde Ecclesiae jest jednocześnie skierowana do katolickich pracowników naukowych zatrudnionych na uniwersytetach niekatolickich i wyraża uznanie dla ich pracy wykładowców wykonywanej w świetle wiary chrześcijańskiej. (fragment tekstu)

EN

Pope John Paul II's Apostolic Constitution Ex Corde Ecclesiae is not a new document. It was published almost twenty years ago - in 1990. Nevertheless it seems that it's not very well known in Poland. Although it is mainly addressed to Catholic universities, one has to admit that it gives insightful description of academic world's nature in general. This constitution recalls basic objectives and calling of academia. Ex Corde Ecclesiae is an important voice that speaks about the mission and identity of university, which can be understood in two perspectives. First - in European dimension - it reminds us where Old Continent's intellectual heritage and achievements come from. Secondly - in our Polish perspective - Apostolic Constitution Ex Corde Ecclesiae - may be a valuable signpost for our developing and reforming academic world, which not always seems to understand its identity and mission properly. (original abstract)

11

Prawda ekonomiczna według Jana Pawła II

60%

Knabit L.

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nr nr 1

13-18

XX

Wobec różnorakich niesprawiedliwości, które przynosi światu dzisiejsza cywilizacja, Jan Paweł II promował bardzo, postulowaną już przez papieża Pawła VI, cywilizację miłości. W Polsce istnieje nawet ruch zainicjowany przed laty przez nieżyjącego już dzisiaj działacza społecznego, Stanisława Pruszyńskiego, kontynuowany przez jego żonę Annę, pod tą nazwą - Cywilizacja Miłości. Zasady tego ruchu, niezależnie od formy instytucjonalnej, z całą pewnością stanowią część składową prawdy zarówno w dziedzinie ekonomicznej, jak i społecznej w ogóle. Warto je przypomnieć w zakończeniu jako swego rodzaju podsumowanie naszych rozważań. Oto one: Osoba przed rzeczą, więcej być przed więcej mieć, etyka przed techniką, miłosierdzie przed sprawiedliwością. Zło dobrem zwyciężaj. Ciesząc się, że wiele podmiotów gospodarczych próbuje wcielać je w życie, nie możemy naiwnie zamknąć oczu na obszary, w których ich brutalne gwałcenie powoduje gwałtowne konflikty i grozi nowymi, na skalę społeczną czy międzypaństwową, wprost niewyobrażalną. Każde przeciwdziałanie takiej sytuacji jest nie tylko wskazane, ale wprost konieczne. Sprawa jest ważna i pilna, aby - jak powiedział już papież Leon XIII w Encyklice Rerum novarum - odwlekanie leczenia nie uczyniło zła nieuleczalnym. (fragment tekstu)

EN

It is important to specify terms - the truth is conformity of a word to a thing or an event, whereas a lie is making the truth unavailable to someone who has the right to it. John Paul II promoted the essential truth that a man is God's creation; God knows what is good for his creation; human person is God's image, then should act in such a manner that the image is clear. Faith has moral dimension-it is moral dimension. It is the source of practical involvement which remains in harmony with faith. The principles of one's conduct are God's commandments, whereas individualistic ethics, practised in the spirit of illusory freedom, prevents us from discovering the only certain truth-God. Contemporary crisis of society is that faith is rejected and as a result there is breaking off the essential and constitutive bond between the truth and freedom. In economy we can see that the truth in one's conduct cannot withstand the style of the present geared towards profit. It is proper that the Church supports profit but the profit cannot be the only regulator of a company's life. There are still human and moral factors. Economic growth should respect human values. Freedom in the economic and social area cannot be torn out from the truth about a human being. The meeting of the Church and the workers' movement in 1980 showed that it is possible to demand ethics in economy in the name of the truth of a human being-then the civilisation of love is created with its main principles: a person before a thing, more important to be than to have, ethics before technology, mercy before justice, defeat evil with good. Problems existing in this area cannot be disregarded. The matter is important and urging - otherwise, as Pope Leo XIII said in the Encyclical Rerum Novarum, delaying would make evil incurable. (original abstract)

12

Rola środków społecznego przekazu w budowaniu jedności Europy w refleksji Jana Pawła II

60%

Nawrot A.

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nr nr 1

45-49

XX

Podczas badań analizowano papieskie teksty mówiące o jedności Europy, których podczas całego pontyfikatu było prawie 700, nie różnicując ich wagi pod kątem adresata i formy wypowiedzi. Pozwoliło to odzwierciedlić wizję Europy obecną w myśli Jana Pawła II. W wypowiedziach dotyczących jedności europejskiej Papież odnosił się także do roli środków społecznego przekazu (odnaleziono ok. 20 bezpośrednich wzmianek). Te teksty stanowią podstawowe źródło niniejszego opracowania. Drugim, pośrednim źródłem wiedzy na temat papieskiej koncepcji roli mediów jest fakt, że w tekstach dotyczących Europy poruszane są tematy, które równolegle były przedmiotem głębszej refleksji w wydawanych corocznie Orędziach na Światowy Dzień Środków Społecznego Przekazu (27 orędzi w latach 1979-2005): rodzina, wolność, pokój, solidarność, współpraca między wiarą i kulturą, współdziałanie narodów. Uprawniona wydaje się teza, że wypowiedzi te można ze sobą zestawić, ukazując szerszy horyzont myśli na temat roli mediów w procesie jednoczenia Europy. (fragment tekstu)

EN

John Paul II emphasized the role of culture in the process of integration in Europe. It is culture and values that allow to find and strengthen the common identity of Europe. John Paul II believed them to be more important than economics and institutional ways of integration. Mass media play the important part in today's culture. The press, radio, television and other electronic media are sources of knowledge, places for exchanging ideas and sharing experiences. The most important collocations of media in papal thought are: service (duty), responsibility, dialogue and formation. Media should serve people by showing them the objective truth, defending human rights, promoting freedom, justice, solidarity and peace. The responsibility of mass media concerns reliability and integrity, care for customers, especially young and disdained. Dialogue, as John Paul II perceived it, has several dimensions: exchanging ideas and finding the best way of development, sharing experiences and abolishing discriminatory stereotypes, ecumenical and inter-religious meetings. Those assignments should be conducted by personal development of a journalist, which includes professional skills and formation: ethical and spiritual, courage and wisdom. John Paul II saw a great role of social communication in the process of integration, especially in the important task of uniting Europe. The truth and dialogue provided by responsible and reliable media should help people abolish the walls in people's hearts and establish united Europe open to all inhabitants, who differ but are connected by love, values and culture. (original abstract)

13

Płaca w społecznej nauce Kościoła katolickiego

60%

Dach Z.

Prace Naukowe / Wyższa Szkoła Przedsiębiorczości i Marketingu w Chrzanowie

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2004

|

nr nr 8

129-136

XX

W artykule starano się podkreślić złożoność kwestii pracy jako towaru. Pojęcie płacy - jako ceny pracy w ujęciu katolickiej nauki społecznej jest zasadniczo różne od poglądów teoretyków ekonomii. Powiązanie koncepcji płacy godziwej z godziwym poziomem życia jest kwestią zasadniczą i pomaga wyrobić sobie właściwy pogląd na temat wartości pracy. (fragment tekstu)

EN

The paper focuses on the idea of remuneration from the perspective of Catholic teachings on morality. This approach differs essentially from representatives of some economic schools. The article is based on encyclicals of Pope John Paul II, in which he elaborates on fair remuneration and family remuneration. In the dispute concerning remunerations both the UNO and its agency - International Labour Organization (ILO) as well as the Council of Europe support social teachings of the Church. These organizations reject the arguments presenting work as a commodity and object to viewing remuneration as the price of labour.(original abstract)

14

Model szkoły w świetle pedagogiki chrześcijańskiej

60%

Śliwerski B.

|

tom 12

|

nr nr 2

77-89

XX

We współczesnej debacie publicznej na temat roli pedagogiki, w tym kształcenia i wychowania, nie można pomijać roli Instytutu Edukacji Narodowej przy Radiu Maryja, którego twórcy i wiodący wykładowcy stanowią od przeszło 10 lat formację intelektualną dla reform w obszarze oświaty, wdrażanych w latach 2005-2007 przez polityków i rząd Prawa i Sprawiedliwości. Zmiana władzy politycznej w kraju jesienią 2007 r. nie spowodowała przecież ani upadku tej pedagogiki, ani zawieszenia fundamentalnych dla niej założeń, które są nadal realizowane, choć już w ograniczonym zakresie, bo bez poparcia Premiera RP i jego administracji. Warto przyjrzeć się argumentacji ideowej tego środowiska społeczno-politycznego i religijnego, aby dostrzec w projektowanych zmianach ich rzeczywiste (wartościowe, ale i kontrowersyjne) źródła, wiodące autorytety, wskazywane cele kształcenia i stosunek do dotychczasowych nurtów ideowych w edukacji publicznej i niepublicznej. Podejmuje ono bowiem w swoich działaniach problematykę wychowania, kształcenia i reform oświatowych, a także prowadzi spór z dotychczasowymi założeniami i praktykami przemian oświatowych dotyczący modelu szkoły wychowującej i roli nauk pedagogicznych w społeczeństwie. (fragment tekstu)

EN

The paper focuses on the role of the Institute of National Education set up in 1997 within Radio Maryja, an intellectual formation chosen by right-wing politicians. The Institute is interested in reforming education; it also questions the existing assumptions of education transformations relating to the model of the moral-shaping school or the societal role of pedagogical sciences. It engages in a variety of education forms, including National Education School, the Academy of Ethical Upbringing, the Academy of Social Abilities, the Summer School of Polish Culture, professional development classes as well as symposia and popular scientific lectures. The Institute is present in publishing. Moreover, it is responsible for organizing summer holidays and pilgrimages; it cooperates with the Redemptorists during retreat meetings. Yet another branch of the Institute is Feliks Koneczny Thought Club and the Maksymilian Kolbe School of Journalism. In the light of its prominence, the discussed movement should be able to contribute significantly to the debate on the education transformation. (original abstract)

15

Partycypacja pracownicza w świetle katolickiej nauki społecznej

60%

Piwowarczyk J.

Zeszyty Naukowe / Akademia Ekonomiczna w Krakowie

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2004

|

nr nr 642

59-70

XX

W opracowaniu zaprezentowano poglądy wybitnych przedstawicieli katolickiej nauki społecznej na kwestie partycypacji pracowniczej. Artykuł kończy konkluzja, iż właściwymi metodami rozwijania osobowości pracowników są różne formy uczestnictwa i współodpowiedzialności pracowników w zarządzaniu przedsiębiorstwem.

EN

The views of selected representatives of the Catholic Church social sciences on the issue of employee participation are presented in the paper. Eminent Catholic thinkers have for the past hundred years been sounding the need for human objectivity at its place of work. Successive Popes have consistently appealed on this in their subsequent social encyclicals. Various forms of employee participation in company's management are ways of developing the employee personality as well as attaining the human objectivity. (original abstract)

16

Dyplomacja czasów przełomu Jan Paweł II i kształtowanie się dyplomacji publicznej

60%

Strzałka K.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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nr 3(29)

219-243

EN

During the course of the pontificate of the Polish pope and thanks to his efforts and initiative, the Holy See elaborated upon its own holistic formula of the activity of the Church in the international arena. This formula constituted the essence of its influence, its “policy” and “soft power” toward the most important international concerns (the social doctrine of the Church). This formula was also associated with the formation of new ideas concerning international law, especially the right to humanitarian involvement, and it made a significant contribution to the development of human rights in the wide scope of this area of concern: from the right to religious freedom to the right to live. During the course of John Paul II’s pontificate there was a qualitative and unprecedented increase of the prestige of the Holy See in the world which was expressed e.g. in the construction of its position as an important entity by the Holy See. The innovative character of the activity of the Holy See in the international arena during the course of John Paul II’s pontificate consisted above all in the achievement of moral prestige in the world and in the granting of the role of the “conscience of mankind” to the Holy See. Behind this expression lies the essence of the pope’s thinking about social, economic and political concerns. This essence defines the content of the “international policy of the Holy See” and it is referred to as the “social doctrine of the Church”. An in‑depth analysis of the activity of the Holy See in the international sphere during the course of John Paul II’s pontificate furnishes many inspirational examples concerning how considerable influence and great results may be achieved by employing the means of “soft power” and public diplomacy. The means that were widely used by the pope both to present the principles of the social doctrine of the Church and to construct in this way real power and influence were associated mainly with appeals and persuasive speeches delivered publicly to the world, especially during meetings and prayer (general audiences, the Angelus, meetings with young people, world days, meetings with politicians, public appearances in the fora of international organizations, pastoral pilgrimages, the delivery of occasional messages, letters submitted to various professional groups). The actions and interventions of Pope John Paul II in the sphere of international relations were always based on moral and ethical deliberations concerning the questions of social justice and the rights and dignity of man. These concepts lay at the heart of the Catholic social doctrine on which the international policy of the Holy See during the course of this great pontificate was based. Experience and numerous examples prove that wherever his message was accepted, the pastoral mission, presence and effectiveness of delivery could achieve extraordinary results. However, the Pope’s influence upon the entire sphere of international relations should be perceived in a broader perspective than just the political one. His influence was consistent with the mechanics of public influence and the formation of international relations based on everlasting ethical and moral values whose considerable shortage is perceived by a growing percentage of entities and participants of global exchange and diplomacy.

17

Świętość jako powołanie świeckich

60%

Słomka W.

Annales Universitatis Mariae Curie-Skłodowska. Sectio H. Oeconomia

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2000

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tom 34

261-267

XX

W artykule poruszono problematykę związaną z pojęciem świętości chrześcijańskiej, jej zróżnicowania i jedności. Przedstawiono problematykę możliwości komplementarnego widzenia relacji między świeckością i świętością, a w konsekwencji możliwości powołania przez świecką działalność, przez wypełnianie świeckiego zawodu, przez pracę zawodową.

EN

The author of the paper shows that in the Christian outlook "Profanum " and "Sacrum" should be viewed as two complementary realities. (short original abstract)

18

Trudne związki katolickiej nauki społecznej i ekonomii

60%

Klimczak B.

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tom 15

15-23

XX

Cele ekonomii i katolickiej nauki społecznej są odmienne. Ekonomia zajmuje się badaniami nad działalnością gospodarczą ludzi, podczas gdy katolicka nauka społeczna poszukuje odpowiedzi na pytanie, jaki jest sens tej działalności w kontekście ładu społecznego. Badacze instytucji rynku mogą dostarczyć wiedzy w kontekście instytucjonalnym, w którym dokonywane są wybory ekonomiczne. Tak postępowali przedstawiciele szkoły z Salamanki, którzy badali prawo rzymskie i jego zastosowanie do zawierania transakcji rynkowych, badali jak funkcjonuje rynek pieniężny, a następnie formułowali oceny etyczne, oparte na zasadach chrześcijańskich. Współczesna ekonomia, która wyemancypowała się z teologii moralnej może być obecnie dla katolickiej nauki społecznej nauką pomocniczą, dostarczającą wiedzy o zjawiskach i procesach gospodarczych. Wolno nawet twierdzić, że wobec złożoności życia gospodarczego specjalistyczna wiedza ekonomiczna jest niezbędna, aby dokonywać prawidłowej diagnozy i oceny konkretnego stanu rzeczy. (fragment tekstu)

EN

In the paper was discussed the elary age of forming social catholic teaching and economic in XIV-XVI. Appearing of economy from the area of theology was discussed as phenomenon of school from Salamanca and the influence scholastic on Adam Smith. The separation of economy and theology on the contrary was discussed as phenomenon of liberal project of state and market economy. The conlusion is, that economics as a science of separated aspects of human life is a subsidiar discipline of social catholic teaching. (original abstract)

19

Rozważania Jana Pawła II o istocie nauki społecznej Kościoła

60%

Piątkowski W.

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tom 15

33-40

XX

Na podstawę źródłową niniejszego opracowania składają się encykliki Jana Pawła II - Laborem exercens (1981), Sollicitudo rei socialis (1987), Centesimus annus (1991), Fides et ratio (1998), List Apostolski Jana Pawła II Tertio millenio adveniente (1994) oraz wywiad ks. kard. Karola Wojtyły, udzielony Vittorio Possentiemu 21 czerwca 1978 r. w Mediolanie. Polska wersja tego wywiadu opublikowana została w roku 1996 pt. Czy jest możliwa nauka społeczna Kościoła?1. Natomiast jego wersja pierwotna, włoska, ogłoszona została w roku 1991 w kwartalniku Il Nuovo Areopago nr 1/37, s. 8-61) pt. Intervista inedita 1978 sulla possibilità di una dottrina sociale della Chiesa2. Nastąpił więc znaczny upływ czasu między udzieleniem wywiadu a jego publikacją. W opracowaniu wyodrębniam następujące zagadnienia: 1) relacje pojęć: nauczanie społeczne Kościoła, nauka społeczna Kościoła i katolicka nauka społeczna; 2) relacja teoria - praxis ze stanowiska nauki społecznej Kościoła; 3) nauka społeczna Kościoła a ideologia; 4) w jakim sensie można mówić o historyzmie nauki społecznej Kościoła?; 5) periodyzacja rozwoju nauki społecznej Kościoła. (fragment tekstu)

EN

The source basis of the article is composed of pope John Paul's II encyclicals - Laborem exercens (1981), Solicitudo rei socialis (1987), Centesimus annus (1991), Fides et ratio (1998), the Apostle's Letter Tertio Millennio adveniente (1994) as well as the interview with priest cardinal Karol Wojtyla given to Vittorio Possenti on 21st June 1978 in Mediolan. I shall separate the following issues:1) relations of concepts: social teaching of the Church, social doctrine of the Church and catholic social teaching; 2) relation theory - practice from the point of view of social doctrine of the Church; 3) social doctrine of the Church versus ideology; 4) in what sense may we talk about the historism of social doctrine of the Church?; 5) periodisation of the development of social doctrine of the Church. (original abstract)

20

Etos aktywności ekonomicznej w świetle encykliki Caritas in Veritate Benedykta XVI

60%

Kowalczyk S.

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tom 15

25-31

XX

Aktywność i kreatywność na terenie ekonomii odgrywa fundamentalną rolę w codziennej egzystencji ludzi i społeczeństw. Niektórzy ekonomiści powołują się czasem na "obiektywne prawa życia gospodarczego" jako argument przeciw etycznej ocenie działalności przedsiębiorców. Należy jednak przypomnieć, że ekonomią rządzą nie automaty ale ludzie, którzy są zobowiązani do respektowania godności i elementarnych praw innych ludzi - pracowników i całych społeczności. Postulat całkowitej separacji życia gospodarczego i etyki jest przejawem mentalności deterministyczno-amoralnej. (fragment tekstu)

EN

Liberalism and marxism are two forms of economism, which separate economic activity from ethics. The social teaching of the Church accepted continued by pope Benedict XVI recognizes the necessity of free market and limited intervention of the state in economy, but first of all postulates creativity of civil society in the field of economic life. The main arguments for observance of moral rules in the economic activity are following: 1. Every conscious and free men`s action is responsible for the effects - economic activity cannot be any exception; 2. The same ethics ought to be applied in the individual-private life and in the public domain - also economy; 3. Ethos of economic activity is connected with three virtues - truth, love and justice (also social justice); 4. Christian-perspnalistic ethics is based on the principles auxialiarity (personalism) and common good (solidarity). Economic activity completely separated from ethics is inhuman. (original abstract)