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The Potential of Friendship: A Case for Social Resilience and New Care Optics

100%

Kulpa R. , Ludwin K.

nr 16

82-94

In this article, we call for greater recognition of friendship as a basic social relation that should play a pivotal role in re-imagining social resilience if it is to be future-proof in the face of social upheaval, such as the current pandemic. Drawing on existing research and early scoping of emergent information about the impact of the Covid-19 pandemic, we suggest that friendship is an important component of heterogenic social realities. The specific focus of our discussion is twofold. Firstly, attention is paid to the narrow lens of social policy that privileges particular familial set-ups and living arrangements, and in doing so marginalises groups which are already disenfranchised; secondly, we consider the dangers of nationalism and Eurocentrism as they relate to these issues. We suggest that thinking in terms of friendship can open up new avenues of academic and political imagination, offering strategies with greater potential for building socially resilient communities.

Přátelství v korespondenci Alkuina z Yorku

100%

Šenk M.

Studia theologica

2023

tom 2

47-71

This paper examines friendship in the correspondence of Alcuin of York in the broader context of the development of concepts of friendship in the Latin West. The fundamental dimensions of friendship in Alcuin’s work are identified, as well as the relationship between them. These are specifically the spiritual, philosophical‑ethical and political mensions. In addition, elements of the author’s own emotionality can be perceived in Alcuin’s correspondence. The sources of Alcuin’s concept of friendship are to be sought primarily in the patristic tradition.

„Nikdy jsem nejel v shrnuté kapuci, ale zřejmě, s tváří odkrytou“: Filozofická a teologická reflexe nad listy M. Jana Husa

72%

Samohýl J.

Studia theologica

2015

tom 4

221-237

This article aims to examine the ideological and social character of Hus’ letters. The literary form of his letters itself is unique and particularly interesting. In his letters Hus shows both diplomatic experience and friendly participation. Three questions are asked in the text: what are the main topics of his letters, if there is a firmness in his views during his incarceration in Constance, and also if it is possible to find a theological or ideological continuity with his previous more systematic texts. The letters demonstrate, in addition to other topics, Hus’ openness and friendly participation in particular. The continuity of his letters is solid, Hus, the Czech reformer, did not change his positions and attitudes during his stay at the Council. This could induce the conclusion that Jan Hus acts in his letters, even in those written in 1411, as more of a community leader with a clear vision as opposed to a theological reformer. The clear presence of his philosophical and theological ideas contained in his systematic treatises can be found in many of his letters.

Philia and Social Ethics

72%

Cowley C.

Forum Philosophicum

2009

tom 14

nr 1

17-37

Benedict XVI's first encyclical, Deus Caritas Est, treated the different characteristics of human love and their expression. The first section discusses eros and the second shows how agape provides the essential framework for Catholic charitable organisations. I will be arguing that by omitting any reflection on the role of philia, he missed a significant opportunity to retrieve an important part of the Tradition and expand our usual understanding of the elements of social ethics. Part I briefly gives the background of Benedict's non-use of philia in his encyclical and indicates the basis for the view that philia has no place in Christian social ethics. The favoured approach is that of agape. Part II presents Thomas Aquinas' view of friendship and how it might counter the shortcomings identified by the authors in Part I. Part III applies his view of friendship to the key principles in Catholic social teaching of solidarity and preferential option for the poor. Part IV concludes with some general summary remarks.

Spotkania świętych – arcybiskupa Felińskiego z ojcem Łubieńskim

51%

Frącek T.

Studia Redemptorystowskie

2013

nr 11

317-351

Zygmunt Szczęsny Feliński (1822–1895), the archbishop of Warsaw had a friendly relationship with Father Bernard Łubieński (1846–1933), which was established in Petersburg in 1857/58. Th e archbishop maintained this relationship until his death in 1895 in Cracow. Th e ideals they shared made them close friends: faith in God, love for the Church, pastoral zeal, their worship for the Holy Mary, their love for their homeland and their belief in restoration of independent Poland. Archbishop Feliński was already canonized in 2009, while Father Łubieński is still waiting for his beatification.