Wyniki wyszukiwania - Biblioteka Nauki

1

From Reistic to Personalist Theology

100%

Bartnik C.

Studia Theologica Varsaviensia

|

2019

681-689

EN

From Reistic to Personalist Theology.

2

Personalistyczna tożsamość społeczności państwowej

75%

Szulist J.

|

tom 14

385-400

EN

The central position of the person in the community life determines the personalist character of the society. Therefore, one cannot account for the specificity of the life within a society ignoring the holistic understanding of the human being. Among all the human communities mentioned by the Catechism of the Catholic Church it is the political community which places the individual human person in the centre of it. The objective of this paper is to present the relationship between preserving the indelible integrity of the human dignity and the efficiency of the successful fulfilment of the tasks which the political community is up to. The article is divided into three chapters. The first one deals with scriptural references relevant to the topic of the political community which the authors of the Catechism quote. The second chapter outlines the key elements of the Catechism’s concept of the political community. The final chapter characterises the Christian democracy as such a political regime that provides the best protection of the dignity of the human person as well as the human rights. The teaching of the Catechism of the Catholic Church serves as a kind of a reminder that to prefer the care for the good of a person in the framework of the political community means to build the Kingdom of God. The man who remains faithful to the divine precepts transforms the world into a more humane one.

3

Bližší kabát než košile? Morální závazky křesťanského novináře

75%

Motal J. , Vetešková M.

Studia theologica

|

2023

|

tom 1

137-157

EN

The present study focuses on the problem of compatibility between the Christian faith and journalistic ethics. It conceptualizes journalism in terms of professional ideology (Mark Deuze) and presents its key components (public service, objectivity, independence, immediacy, ethics). It shows how this ideology is linked to "high modernity" (D. C. Hallin) and how its imperative of impartiality and distance is at odds with a Christian conception of communication. It then uses empirical material (in‑depth interviews with two Czech professional journalists from the public service media) to illustrate the strategies Czech journalists use to overcome the conflict between faith and profession. It turns out that the harmonisation of identities and the construction of an organisational identity (L. van Zoonen), encompassing both professional norms and religious subjectivity is enabled by deprofessionalisation processes in journalism, but also by the detraditionalisation of religion. The study concludes that this reality needs to be grasped theoretically and pastorally, and journalistic ethics (especially the notion of objectivity) needs to be subjected to a revision to include a personal, relational aspect – serving to build a living community.

4

Meditating on the Vitality of the Musical Object: A Spiritual Exercise Drawn from Richard Wagner’s Metaphysics of Music

75%

Kramer E.

|

tom 3

|

nr 3(9)

29-42

EN

In 1870, Wilhelm Richard Wagner (1813-1883) wrote an essay to celebrate the centennial of Beethoven’s birth. In this essay Wagner made the case that music is, unlike any other object we create or are attentive to in experience, in an immediate analogical relationship with the activity of the Schopenhauerian “will” and is always enlivened. By drawing on this idea, we can not only conceive of music as in an immediate analogical relationship with our personal experience, but as perhaps the only object of cognition that is in a constant state of personal vitality. It is by that very continuous vitality that it can return us to our own personhood with deeper insight and perspective. The essay concludes by exploring how attending to the musical object as a spiritual (existential) exercise might reconnect us to our roots in sensus communis, educate us on our common personhood, and play an ethical role in our lives.

5

From Revelation to Faith and Reason. A Personalist Insight from John Paul II’s Fides et ratio

63%

Tarasiewicz P.

Studia Ełckie

|

2024

|

tom 26

|

nr 1

9-18

EN

Drawing on John Paul II’s encyclical Fides et ratio, this paper answers the question of why Christian Revelation provides a vital link between faith and reason. It approaches the problem from the perspective of personalism. In order to capture the essence of the relationship of Christian Revelation to faith and reason, the paper addresses the following issues: why a human person is a mystery to himself, why Christian Revelation corresponds to a human person’s mystery, and what identity is given to faith and reason by Christian Revelation.

6

O demokracji i sprawach społecznych na przykładzie wybranych przedstawicieli personalizmu XX wieku

63%

Stachurski M.

|

2019

|

tom 26

EN

Celebrating the 100th anniversary of Poland’s independence, representatives of various humanistic disciplines reflect on relations between the state. This article is about the proposal to understand democracy by representatives of personalism. Among the various concepts describing the "rule of the people" there is a one aimed at the person who is the subject of action, and the goal of this action is the common good. This article presents the proposal of three philosophers: E. Mounier, J. Maritain and J. Tischner.

PL

Obchodząc 100-lecie odzyskania przez Polskę niepodległości przedstawiciele różnych dyscyplin humanistycznych podejmują refleksję na temat relacji łączących państwo. Artykuł ten jest głosem dotyczącym propozycji rozumienia demokracji przez przedstawicieli personalizmu. Wśród różnych koncepcji opisujących „rządy ludu” pojawia się projekt stawiający w celu osobę, która jest podmiotem działania, zaś celem tego działania jest dobro wspólne. Artykuł ten przedstawia propozycję trzech filozofów: E. Mouniera, J. Maritain oraz J. Tischnera.

7

Ontologiczne podstawy antropologii bł. Antonia Rosminiego

63%

Orzeł T.

|

2020

|

tom 27

363-384

EN

Blessed Fr. Antonio Rosmini (1797–1855), was an extremely versatile and prolific Italian thinker. His scientific legacy includes nearly 100 books in various fields: from Philosophy and Theology to Political Science. He was misunderstood by his generation. His two works: The Five Wounds of the Church (Delle cinque piaghe della santa Chiesa) and The Constitution according to Social Justice (La Costituzione secondo la giustizia sociale) were both included in The Index of Prohibited Books. Rehabilitated after many years, he was proclaimed Blessed in 2007.His main interest was philosophy, especially metaphysics and anthropology. By creating a coherent and original concept of the person, he is called the father of European Personalism. This article is an attempt to present Rosmini’s vision of the person with particular attention to the ontological foundations of his theory.

PL

Bł. ks. Antonio Rosmini (1797–1855) to niezwykle wszechstronny i płodny pisarsko myśliciel włoski. Jego spuścizna naukowa obejmuje prawie 100 książek z różnych dziedzin: od filozofii poprzez teologię aż po nauki polityczne. Był niezrozumiany przez swoje pokolenie. Jego dwie prace: O pięciu ranach Kościoła Świętego (Delle cinque piaghe della santa Chiesa) oraz Konstytucja według sprawiedliwości społecznej (La Costituzione secondo la giustizia sociale) zostały wpisane na Indeks ksiąg zakazanych. Po wielu latach zrehabilitowany, został ogłoszony błogosławionym w 2007 r. Domeną jego zainteresowań była filozofia, a szczególnie metafizyka i antropologia. Dzięki stworzeniu spójnej i oryginalnej koncepcji osoby jest nazywany ojcem europejskiego personalizmu. Niniejszy artykuł jest próbą przedstawienia rosminiańskiej wizji osoby ze szczególnym zwróceniem uwagi na ontologiczne podstawy jego teorii.

8

Problematyka badawcza teologii dogmatycznej w „Collectanea Theologica” 1920-2020

63%

Bachanek G.

|

nr 2

113-135

EN

The following research areas of dogmatic theology were developed in the publications that appear in “Collectanea Theologica”: the theology of the Divine Mercy, the reflection on time which enriched Christology, the anthropological expression of Marian theology, the concept of personalism as a possible way of theological renewal, and Christian solidarity. Theologians proposed the hypothesis of the baptism of the Church, the theology of the icon, and the concept of a universal Eucharist. Among other questions they discussed the notion of the suffering of God. We can also find an original expression of theology of space, human freedom, and the theology of rest as well as a valuable perspective on the charisma of the theologian. Already in the interwar period, the journal was a place of encounter between the theology of the Christian West and that of the East. Some dogmatists, who published the results of their research in the journal, made the effort of confronting the theological topics with the problems and solutions from other branches of scholarship. Attempts were undertaken to explore thoroughly and interpret specific Christian elements in literature. History was treated as a dynamic reality and a source of inspiration for the contemporary world. The Second Vatican Council had a profound influence on the publications, as it provided a challenge to the adequately understood renewal of Catholic theology.

9

Krize liberální demokracie a pojem společného dobra

63%

Baroš J.

Studia theologica

|

2018

|

tom 2

129-149

EN

According to Pierre Manent, an eminent French Catholic political philosopher and a disciple of Leo Strauss, the concept of the common good has lost all its intelligibility in contemporary French society. It has been replaced by an emphasis on the concept of human rights. Human rights as such are not able, however, to serve as a viable basis for a political society. A similar analysis can be found in other Christian authors: for instance, vis-à-vis the crisis of contemporary liberal democracies, the main representatives of the so-called Radical Orthodoxy movement, John Milbank and Adrian Pabst, plead for the return of the politics of the common good. What is missing, however, in the works of these contemporary scholars is a systematic analysis of the concept of the common good as such. Up until now, the most elaborate analysis of this concept was developed by the Catholic scholars, Charles De Koninck and Yves R. Simon, during the 1940s and 1950s. Following their example, the article attempts to elucidate this key concept of political philosophy and Catholic social doctrine. In its first part, after an overview of the two basic meanings of the concept of the common good in Catholic social doctrine, the article analyzes the different facets of De Koninck´s magisterial treatise on the common good. Due to the many more metaphysical interests of De Koninck, the article argues that his concept of the common good must be supplemented by the much more politically focused analysis of Yves R. Simon. This eminent Thomist emphasized the connection between the concept of the (political) common good with the possibility of common action. The article finally offers a thorough reconstruction of the foundations of this neglected tradition of political thought which paradoxically could be seen as an (at least partial) possible cure for the current crises of liberal democratic political regimes.

10

The Human Being as Body and Soul

63%

Long J. M.

Studia Ełckie

|

2020

|

tom 22

|

nr 3

313-324

EN

Under Hylemorphism, all composed beings are composed of form and matter. Accordingly, the human being is a unified substance of soul and body. Through the operations of a human being an immaterial power is manifested which demonstrates that the rational soul is immaterial and immortal. Through these elements of Thomistic metaphysics, a clear understanding of the person emerges as both in-itself and toward-others. After key metaphysical principles such as the principle of sufficient reason are defended, arguments against the thesis which claim the person is reducible to body or soul are rebuked and the Hylemorphic account is shown to stand. Leaning on the work of W. Norris Clarke, the person as body and soul is thus shown to be the frontier of being.

11

Muzułmański personalizm czy indywidualizm? Próba antropologii Ibn’Arabiego

51%

Ambrożewicz Z.

Nurt SVD

|

2015

|

nr 2

112-133

PL

Islam, a zwłaszcza mistycyzm muzułmański – sufizm, wypracował własną antropologię ściśle sprzężoną z teologią. W artykule próbuję odpowiedzieć na pytanie, czy w sufickiej antropologii da się odnaleźć wątki analogiczne do mocno osadzonych w kulturze i filozofii chrześcijańskiej takich zjawisk jak personalizm i indywidualizm. Jako materiał do analiz posłużyła mi myśl wybitnego średniowiecznego arabskiego sufickiego mistyka, Ibn’Arabiego (1165-1240), który rozwinął interesującą koncepcję Człowieka Doskonałego oraz stworzył oryginalną teorię poznania metafizycznego opartą na wyobraźni. Próbuję dowieść, że pewne podobieństwa i analogie nie dają mocnych podstaw do traktowania Ibn’Arabiego teorii człowieka jako personalizmu, indywidualizmu czy nawet ścisłego holizmu.

EN

Islam and especially Muslim mysticism, that is Sufism, worked out its own anthropology strictly connected to its theology. In the paper I try to answer a question if one may find in the sufi anthropology issues similar to problems of personalism and individualism which are firmly embedded in Christian culture and philosophy. As a good example of Muslim thought I use a work of distinguished medieval Sufi Master – Ibn’Arabi (1165-1240) who developed an interesting conception of the Perfect Man and invented an original theory of metaphysical cognition based on imagination. I argue that there are not good reasons, in spite of some similarities and analogies, to consider Ibn’Arabi’s theories of man as personalism, individualism or even strict holism.

12

MASTER IN PERSONALISTIC EDUCATION

44%

Łukjaniuk J.

International Journal of New Economics and Social Sciences

|

2018

|

tom 8(2)

465-472

EN

The subject of the article is a personalistic education and placing the teacher-educator in the role of a master. In personalistic education, emphasis is placed on assisting the student in becoming a full person by opening him to the values of truth, goodness and beauty. It was assumed that this upbringing leads to self-education, and is carried out through dialogue and authenticity, and thus it can be effectively carried out only in co-operation: family, school and religious community, understood as guarantor and carrier of absolute values. Implemented at the school level, it should help the student gain a per-sonal insight into the world of higher values and teach him to make the fundamental value of his own choices. As a result, it was found that the teacher is a teacher-educator who enjoys spiritual and intellectual authority, directs his activities to form the whole person, and his goal is to enable the student to formulate independent judgments about reality. The master is a teacher who, having an uncommon level of knowledge and extensive ex-perience in a given field, is able to develop it in others, fascinate as a personal model, inspire, arouse the passion of seeking truth, growing in goodness and love of beauty; give direction to the student's search and discreetly control, and finally enjoy the fruits of working together with him.

PL

Przedmiotem artykułu jest zapoznanie się z tematem wychowania personalistycznego oraz miejsca nauczyciela-wychowawcy, jako mistrza. Przypomniano, że w wychowaniu personalistycznym kładzie się nacisk na wspomaganie ucznia w stawaniu się pełnym czło-wiekiem poprzez otwieranie go na wartości prawdy, dobra i piękna. Założono, że wycho-wanie to ma być prowadzeniem do auto-wychowania, dokonuje się przez dialog i auten-tyczność, a zatem może być skutecznie prowadzone tylko we współpracy: rodziny, szkoły i wspólnoty religijnej, rozumianej jako gwarant i nośnik wartości absolutnych. Realizo-wane na poziomie szkoły winno ono pomagać wychowankowi uzyskać osobisty wgląd w świat wyższych wartości i nauczyć go czynić z wartości zasadnicza stawkę własnych wy-borów. W rezultacie stwierdzono, że mistrzem jest ten nauczyciel-wychowawca, który cie-szy się autorytetem duchowym i intelektualnym, kieruje swoje działania formacyjne do całej osoby, a jego celem jest uzdolnienie wychowanka do samodzielnego formułowania sądów o rzeczywistości. W takim razie mistrzem jest ten nauczyciel, który - posiadając w nieprzeciętnym stopniu wiedzę oraz duże doświadczenie w danej dziedzinie - umie rozwi-jać je u innych, fascynować, jako wzór osobowy, inspirować, budzić pasję szukania prawdy, wzrastania w dobru i umiłowania piękna; nadawać kierunek poszukiwaniom ucznia i dyskretnie kontrolować, a na końcu cieszyć się wraz z nim owocami wspólnej pracy.