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1
Content available remote Koncepcja Dobra (tagathon) w filozofii przedplatońskiej
100%
Pacewicz A.
Studia Philosophica Wratislaviensia
|
2006
|
tom 1
|
nr 1
87-99
EN
The aim of the article is to outline an interpretation of the philosophical understanding of the concept of the good in pre-Platonic thought. The interpretation is based on those fragments only in which the concept actually appears. As a result of the adopted assumption, the ideas of the first philosophers, i.e. Thales, Anaximander and Anaximenes, were outside the scope of the investigation, as well as those of Xenophanes, Eleatics, Empedocles, Anaxagoras and Leucippus. In the case of the first philosophical systems of the pre-Platonic philosophy one notices a connection between the good and the One. It can also be found that understanding of the `the Best' is depended on, and results from, ‘the good’. This is true also in Heraclitus, though, at the same time, he introduces an significant reversal in this respect, for he abolishes the absolute difference between the good and evil, and turns it to a subjective relation. The good has no ontological basis in the Democritus' system as well, though the good’s connection with truth, accessible for every human being, allows to interpret him as arguing for an objectivistic conception of the good. The objectivity of good has subsequently been denied by the Sophists.
2
Content available remote Sport beyond Moral Good and Evil
100%
Kosiewicz J.
Physical Culture and Sport. Studies and Research
|
2010
|
tom 49
|
nr 1
21-29
EN
Sport is - and should be - an amoral phenomenon (what should not be confused with an immoral one); that is, a phenomenon which is completely independent from ethics, except of, possibly, deontological ethics which concerns professionals who have professional obligations towards their employers and other persons who are provided with and influenced by their services.Conduct according to rules of a given sport has no moral character. It has only pragmatic character, similarly as conduct in compliance with principles of the administrative code, the civil code or the penal code. Of course, when you act in accordance with rules of sports rivalry you can additionally realize also other aims - like, for example, aesthetic, spectacular or moral ones. However, in each case rules of the game and legal norms have priority, because they are the most important regulative determinant of conduct in various societies, including variously defined human teams. The above mentioned legal and sports regulations are not moral norms. They can, however, influence moral behaviours if they are in conflict with the law or rules of the game.From that viewpoint moral norms are exterritorial in their relation to assumptions and rules of a particular sport. Contestants and people responsible for them - like, for example, coaches or sports officials - as well as their employers are neither required to account for their moral beliefs, nor for their moral behaviours, if only they act in compliance with rules of sports rivalry.
3
Content available remote Sport beyond Moral Good and Evil
100%
Kosiewicz J.
Physical Culture and Sport. Studies and Research
|
2014
|
tom 62
|
nr 1
22-30
EN
Sport is - and should be - an amoral phenomenon (what should not be confused with an immoral one); that is, a phenomenon which is completely independent from ethics, except of, possibly, deontological ethics which concerns professionals who have professional obligations towards their employers and other persons who are provided with and influenced by their services. Conduct according to rules of a given sport has no moral character. It has only pragmatic character, similarly as conduct in compliance with principles of the administrative code, the civil code or the penal code. Of course, when you act in accordance with rules of sports rivalry you can additionally realize also other aims - like, for example, aesthetic, spectacular or moral ones. However, in each case rules of the game and legal norms have priority, because they are the most important regulative determinant of conduct in various societies, including variously defined human teams. The abovementioned legal and sports regulations are not moral norms. They can, however, influence moral behaviours if they are in conflict with the law or rules of the game. From that viewpoint moral norms are exterritorial in their relation to assumptions and rules of a particular sport. Contestants and people responsible for them - like, for example, coaches or sports officials - as well as their employers are neither required to account for their moral beliefs, nor for their moral behaviours, if only they act in compliance with rules of sports rivalry.
4
Content available Educational Authority and Challenge of Freedom: From Ancient Times to Summerhill
89%
Mari G.
Studia Paedagogica Ignatiana
|
2016
|
tom 19
|
nr 1
57-70
EN
The article is primarily concerned with the relationship between authority and freedom. From the pedagogical point of view, freedom comes from authority because to be free means to be able to express self-control in order to choose only what is good. Educational authority isn’t tyranny because the educator must be coherent and must act as he/she teaches. The main challenge to educating people and to people in education – both of them – is to be able to practice virtue, not only to recognize values. Nowadays, especially the “bad conduct” of youths, people are increasingly concerned about their relationship with permissive educational practices. In fact, the problem revolves around the fact that boys and girls have learned but are unable to lead themselves, they involved in addictions (drugs, alcohol, internet…) and they show their weakness in concrete decisions. It isn’t a matter of knowledge, but of will; it is related to the lack of will towards self-care. Why are boys and girls who attend school, are well informed and without economic problems not determined to reject what is bad not only from the moral point of view, but also from the point of view of their health? Because they are not educated to fix limits to their desires: that problem is related to the lack of authority because authority makes us able to face limitations. For this reason it is necessary to reconsider authority within educational theory and practice.
PL
Artykuł dotyczy przede wszystkim relacji pomiędzy władzą a wolnością. Z pedagogicznego punktu widzenia, wolność pochodzi od autorytetu, ponieważ bycie wolnym oznacza możliwość wyrażania samokontroli w celu wybierania tylko tego, co jest dobre. Instytucja edukacyjna nie jest tyrania, ponieważ wychowawca musi być spójny i musi działać jak uczy. Głównym wyzwaniem dla uczących i edukowanych jest to, aby móc praktykować cnotę a nie tylko do uznawać wartości. W dzisiejszych czasach ludzie są coraz bardziej zaniepokojeni obecnością permisywnych praktyk edukacyjnych. W rzeczywistości problem kręci się wokół faktu, że chłopcy i dziewczęta uczą się, ale nie są w stanie sobą kierować, uzależniają się (narkotyki, alkohol, internet ...) i przejawiają słabość w podejmowaniu konkretnych decyzji. To nie jest kwestia wiedzy, ale woli; jest to związane z brakiem woli to, by się o siebie troszczyć. Dlaczego chłopcy i dziewczęta, którzy uczęszczają do szkoły, są dobrze poinformowani nie potrafią odrzucić tego, co jest złe, nie tylko z moralnego punktu widzenia, ale także z punktu widzenia ich zdrowia? Ponieważ nie są nauczeni stawiania granic dla swoich pragnień: problem ten związany jest z brakiem autorytetu, bo autorytet umożliwia nam stawianie czoła ograniczeniom. Z tego powodu konieczne jest ponowne przyjrzenie się autorytetowi w teorii i praktyce edukacyjnej.
5
Content available THE ACTS OF THE WILL ACCORDING TO ST. THOMAS AQUINAS
88%
Wiśniewski H.
Studia Gilsoniana
|
2015
|
tom 4
|
nr 2
149-163
EN
The article attempts to clarify an important aspect of St. Thomas Aquinas’s theory of human action, namely to show these acts of man which are immediately caused by the will. According to some contemporary philosophers, the acts of the will are limited to those of trying or of intending. Do they exhaust the whole possibility of the will to act? The author seeks to answer this question basing his considerations on the analysis of the Summa Theologiae by St. Thomas Aquinas.
6
Content available Wschodnia świadomość zła według Miłosza
88%
Kaźmierczyk Z.
Acta Polono-Ruthenica
|
2016
|
nr 21
175-184
EN
The article shows the Eastern awareness of evil from the perspective of Miłosz. Its essence is the ability to differentiate the good from the evil when there is an inevitable conviction that evil is necessary. The ground for this conviction is laid in an aversion to the impulsive forces of a body and the inherent powers of matter, as well as in the inevitability of yielding to them. These are the forces and powers which constitute the blind will of domination of one over another in different dimensions. The article explains that in the Eastern awareness of evil the knowledge of human sinfulness is of religious nature. The one who does a wrong thing and is painfully aware of this fact, due to this awareness, prevails (according to Dostojewski and Miłosz) over a pretentious aesthete who thinks he or she is good by nature. The aware sinner prevails because he or she does not turn down the original sin, does not place the God-Human in the position of Human-God, and does not give the world to the land (does not exchange the Christian eschatology for the secular eschatology). The article demonstrates that Miłosz, in alliance with Dostojewski, attacks Polish culture for the alleged unawareness of evil; he realizes that the Manichean awareness of evil has a weak point: it turns a man away from the world of matter, nature, micro- and macrocosm. Hence, the Slavic people have so few practical achievements in making the land their subject in comparison to the accomplishments of the Western men. Moreover, the Eastern awareness of evil, as the awareness of superiority over the ethical waste of effort of an ordinary day, shows, according to Miłosz, an inclination for a messianic bearing of suffering - passively enduring the suffering like a Christian. That is the mistake made by Dostojewski. The article indicates that Miłosz enriches the Eastern awareness of evil with the Western affirmation of what is physical and material.
7
Content available THE GOOD AS THE MOTIVE OF HUMAN ACTION ACCORDING TO MIECZYSŁAW ALBERT KRĄPIEC
88%
Kunat N.
Studia Gilsoniana
|
2014
|
tom 3
155-166
EN
In this article the authoress has presented the understanding of the good as the motive for human action on the basis of the position of M. A. Krąpiec. At the beginning, the authoress has concentrated on an analysis of the fact of action, which includes three major factors: the end, the exemplar, and the efficient cause. The good-end here performs the most essential function. The good-end is the motive due to which action has come into existence rather than not. That “which throws” man “out of passivity” to action is described as the motive that appears as the good. In the next part of the article, the good is presented as a fundamental transcendental property of being. The connection of being with the good shows that the world that surrounds us is a world of goods, that is, of beings ordered to the will of a maker or of the Creator. The transcendental good thus understood constitutes the foundation for all action. In the final part of the article, an analysis is made of the functions that are shown by the good that constitutes the motive for action. The first of these functions is the cognitive apprehension of the good understood in the context of the end—the motive of action. At the end, the domains of goods are listed, in which the ontic good, which is a transcendental property of being, plays the most important role.
8
Content available Lo Bello y la belleza en el comentario Tomasino al De Divinis Nominibus
75%
Costarelli Brandi H.
Studia Gilsoniana
|
2016
|
tom 5
|
nr 3
545-560
EN
While St. Thomas Aquinas has not written any separate treaty on beauty, the theme of beauty regularly appears in his writing from its very beginning as that which corresponds with the Platonic doctrine presented by Dionysius the Areopagite in his De Divinis Nominibus. The article is focused on three essential elements in Aquinas’ doctrine on beauty: 1) its identity with the subject, 2) its difference from the reason, and 3) its difference from the good.
9
Content available remote K filozofickým předpokladům hledání výchovy k autenticitě. Úvaha o antinomiích a abstrakcích v pedagogickém myšlení
75%
Strouhal M.
Studia paedagogica
|
2013
|
nr 2-3
11-29
EN
The paper examines the problematic nature of making generalisation ambivalent or, in other words, abstraction in pedagogical consequences. The paper adds to the discussion of good and evil in education by answering two questions. The fi rst question stems from the antinomous nature of educational aims (i.e. education is to servethe society but also to develop an individual): can educational antinomies be eliminated or is education an antinomous activity and hence it is necessary to take into account its ambivalence? The second question inquires to which extent do we understand what it means to be an authentic personality and the degree to which we can educate for authenticity. The paper proposes Kierkegaard’s and Blondel’s motive of authenticity as a partial way out of contradictions which result from the mentioned antinomies. The paper also shows that looking for education for authenticity is complicated by attempts at formulating a generally acceptable principle of education and that education suffers the most when it forgets about its antinomous nature. For its attempts to avoid contradictions lead to unacceptable abstractions and formalism. The paper then introduces the problem of making generalisation ambivalent in relation to educational competencies and concludes with describing the irrevocable yet restorative nature of antinomies.
10
Content available BONUM SEQUITUR ESSE
75%
Maryniarczyk A.
Studia Gilsoniana
|
2014
|
tom 3
335-345
EN
The article discusses the connection of the good with being along three steps. First, it briefly considers the history of the word “good” to see what is hidden behind it and to what one should direct his or her thoughts and searches. Second, it looks at the beginning of inquiries on the nature and sources of the good. Three, it analyzes the originality of one of the most interesting solutions in this controversy surrounding the good, which appeared in the thirteenth century and which was contained in the short sentence, “bonum sequitur esse rei”—the good is a consequence of the existence of a thing.
11
Content available SYNDERESIS AND THE NATURAL LAW
63%
Stępień K.
Studia Gilsoniana
|
2014
|
tom 3
377-398
EN
The article discusses St. Thomas Aquinas’ understanding of synderesis as the infallible habit of reading the first principles of action. It also considers the opinio communis of the scholastics in the light of which the voice of synderesis is not only infallible, but immutable and inextinguishable as well. It concludes that we have, as human beings, the ability to discover without discursive thought what is good and the ability to read the fundamental direction to the good, and so we are also capable of ordering laws and rights to the real good of man. KEYWORDS: synderesis, conscience, natural law, Thomas Aquinas, ethics, good, law, right.
12
Justice—An Expression of the Human Being’s Essence
63%
Dănișor G.
Dialogue and Universalism
|
2015
|
nr 1
211-215
EN
The paper argues that the balanced relationship between freedom and justice enables man to achieve the social good ontologically speaking (agathon), i.e. the one that holds together everything that exists. Reflecting the ontological Good on a social level is made on zoon politikon translated by “being together with the others,” where freedom and justice coexist in equilibrium. Justice and thus lay contribute to the achievement of ontological Good by the fair sharing of the existing goods on a social level and by hu-man equality before courts.
13
Egzystencjalne podstawy prawa naturalnego według Mieczysława A. Krąpca
63%
Duma T.
Studia Philosophiae Christianae
|
2012
|
tom 48
|
nr 2
5-25
EN
The article deals with the problem of the metaphysical foundations of natural law in the light of M.A. Krąpiec’s philosophy. It implies a distinction between two aspects of the law – the existential, as the order written into the nature of things (Lat. ius), and the essential, as the result of legislative activities (Lat. lex). This distinction is essential to the discovery of inherent rights of the human being and their proper expression in legal norms. The existential aspect, recognized by analogical and transcendental cognition, indicates the ontological basis of natural law, which is directly determined by the structure of the human being, and ultimately justified by the eternal law. An analysis of human nature enables the discovery of the real purpose of natural law, namely common good as a primary motive of all human action. This good consists in the common human inclination towards the pursuit of the optimum potential of beings, and can be realized only through their relationships with other people. It determines personal development. Common good involves every person internally as an order of practical reason, imposing a duty to pursue this good. The order of this practical reason includes the fundamental content of natural law, namely its first principle: “good is to be done.”
PL
Artykuł poświęcony jest problemowi metafizycznych podstaw prawa naturalnego w świetle filozofii M. A. Krąpca. Analizy obejmują rozróżnienie dwóch aspektów prawa: egzystencjalnego, jako porządku zapisanego w naturze rzeczy (łac. ius), oraz esencjalnego, będącego rezultatem działalności legislacyjnej ustawodawcy (łac. lex). Rozróżnienie to jest niezbędne dla odkrycia właściwych uprawnień przysługujących bytowi ludzkiemu oraz odpowiedniego ich ujęcia w postaci określonych norm prawnych. Aspekt egzystencjalny, poznawany dzięki poznaniu analogiczno-transcendentalizującemu, wskazuje na ontyczne podstawy prawa naturalnego, które stanowi struktura bytowa człowieka, określana mianem ludzkiej natury. Analiza ludzkiej natury pozwala odkryć faktyczną rację prawa naturalnego, czyli dobro wspólne, będące pierwotnym motywem ludzkiego działania. Dobro to polega na wspólnej wszystkim ludziom inklinacji do optymalnego realizowania bytowych potencjalności warunkujących rozwój osobowy i może być osiągane wyłącznie dzięki odniesieniom do innych osób. Dlatego dobro wspólne wiąże każdego człowieka od wewnątrz w formie nakazu rozumu praktycznego, nakładającego powinność realizowania tegoż dobra. Nakaz rozumu praktycznego zawiera fundamentalną treść prawa naturalnego wyrażaną w sądzie: „dobro należy czynić”.
14
Content available Diablo piękny
51%
Piwnikiewicz M.
Amor Fati
|
2016
|
nr 1(5)
149-164
EN
This article’s thesis was an intention to analyze Hannibal Lecter’s way of thinking about beauty. The character of Thomas Harris’ novels series takes on the role of murderer-artist, who creates gruesome installations made of human bodies and prepares exquisite, cannibalistic delights. The first part of the article is a reflection on the possibility of a complete separation of ethics to aesthetics. It is an attempt to answer the question whether evil can be beautiful or just wear the beautiful mask. In the next part the author analyzes Hannibal’s artistry both in the Thomas Harris’ novels and their film adaptation by Bryan Fuller through the prism of Nietzsche's conception of art. The end of the article introduces the spiritual thread for discussion of aesthetics works by genius killer. Their beauty has signs of devilishness. Ambivalent feelings felt by recipients of Dr. Lecter’s art, bear the marks of moral warning.
15
Chrześcijańska pedagogia nadziei ks. Luigiego Giussaniego
51%
Rynio A.
Roczniki Pedagogiczne
|
2009
|
tom 1(37)
67-82
EN
A starting point of the pedagogy analysed in this paper is the truth about ourselves, Christianity and a communal character of human's existence. Reverend L. Giussani, showing hope in anthropological and theological perspective, shows its true sources that lie in experience, faith, love and desire of good gained with difficulty in which human life finds its fulfilment despite the circumstances. The first step in education towards hope is to show the accidental character of a human being and the deepest desires of his heart. The paper, by discovering the dynamics of the formation of the attitude of Christian hope points at the circumstances that favour and inhibit its origin and development.
16
Motywy filozoficzne w poezji Cypriana Norwida
51%
Sajdek W.
Roczniki Kulturoznawcze
|
2016
|
tom 7
|
nr 3
59-80
PL
W poetyckiej szacie swoich utworów Cyprian Norwid daje wyraz głębokiemu zrozumieniu fundamentalnych zagadnień, obecnych w europejskiej tradycji filozoficznej. Przedmiotem jego poezji bywa więc zarówno śmierć, obecna w swoich banalnych zewnętrznych przejawach, ale także w grozie swej nieodwracalności, jak i budzące się dopiero życie, które przedstawiane bywa przez poetę w naturalnych kontekstach obrazu młodej matki i dziecka. Piękne postaci młodych kobiet bywają u Norwida pretekstem do ironii skierowanej przeciwko ułomnościom społecznego życia, kiedy nastawione jest na blichtr i pozór. Natomiast kobiecość w swoich najwyższych przejawach łączy w sobie w jego twórczości piękno i dobro. Zarówno formalne nowatorstwo, jak i wykorzystanie motywów dobrze znanych w ludowej kulturze ziem polskich służą u Norwida zawsze przedstawieniu rzeczy dla człowieka najważniejszych. Głęboki humanizm tej twórczości łączy pierwiastki typowe dla tradycji europejskiej z tym, co uniwersalne. Fascynacji ulotnym, a zarazem wszechobecnym pięknem natury towarzyszy perspektywa nieskończoności, otwarta przed człowiekiem. W niczym nie uszczuplona, żywa emocjonalność poety stanowi tło dla pochwały rozumu, po sokratejsku poszukującego najwyższego dobra człowieka.
EN
In the poetical form Cyprian Norwid reveals his deep understanding of the fundamental issues of the European philosophical tradition. Therefore the subject of his poetry is both death, inherent in its trivial external manifestations, but also in the menace of its irreverability, and newly rising life, which the poet depicts in its natural context of an image of young mother and her baby. Figures of young, beautiful women often serve as a pretext for irony directed at deficiencies of social life, anticipating solely glitter and appearances. Feminity in its highest aspects, however, in his output combines beauty and good. Both formal inventiveness and recourse to familiar motives of the Polish country culture, always serve Norwid to present things essential for a man. Profound humanism of his output combines motives which are typical for the European tradition and universal issues. His fascination for the ephemeral, omnipresent beauty of the nature is accompanied by the perspective of infinity, open for each human being. The poet’s emotionalism, thorough and vivid, is the background for his praise of reason, which seeks for the Highest Good along Socratic lines.
17
Poszukiwanie podstaw moralności a wychowanie. Rozważania w nawiązaniu do poglądów Karola Wojtyły i Maxa Schelera
51%
Jasińska K.
Roczniki Pedagogiczne
|
2010
|
tom 2(38)
21-39
EN
In the article an attempt is made to search for the foundations of morality in the context of education, with reference to two philosophical currents: philosophy of being (metaphysics) and philosophy of the subject. Analysis of Karol Wojtyła's texts and of his debate with Max Scheler about the teleological character of morality gives rise to a reflection on the issue of achieving moral perfection by man; perfection that is important from the point of view of pedagogy. In personalistically-oriented education the problem is not only how to define who the man is, but also who he should be, in what way he becomes morally good and what educational activities may help him in this respect. Searching for an answer to this question that is significant for education becomes also searching for the foundations of morality.
18
Content available remote Istnienie obdarzonego wolnością. szkic z zakresu antropologii Fiodora Dostojewskiego
51%
Koprowski P.
Studia Rossica Gedanensia
|
2017
|
nr 4
221-226
RU
W artykule przedstawiono kilka refleksji na temat problemu wolności jednostki ludzkiej w myśli Fiodora Dostojewskiego (1821–1881). Świat nie jest, zdaniem rosyjskiego pisarza i myśliciela, do końca poznawalny i stąd człowiek szuka w sobie tego, czego nie może odnaleźć w tymże świecie. Szuka wolności i tego, co się z nią wiąże. Wolność ma w obrębie rzeczywistości stworzonej określone granice, lecz, kiedy otwiera się na Boga, staje się nieograniczona. Myśliciel podkreślał, że ludzką wolność należy oprzeć na fundamencie Chrystusa. Jeśli tak się nie dzieje, zamienia się ona w swoje przeciwieństwo, czyli w niewolę, staje się samowolą. Ta ostatnia zaś zawsze prowadzi do zła. Jednostka ludzka, która dobrowolnie i świadomie ulega złu, unicestwia samą siebie, wchodzi na drogę nicości, pustki i śmierci. Zawsze jednak może się ona na powrót „odzyskać”, przyjąć odpowiedzialność za złe czyny i podjąć pokutę.
EN
The article contains some reflections on the problem of freedom of the human individual in Fyodor Dostoevsky’s thought. According to the Russian writer and thinker, the world is not fully cognizable and therefore one searches in himself for the things one cannot find in this world. One searches for freedom and things related to it. Freedom has certain limits within the created reality, however when it opens to God, it becomes unrestricted. The Russian thinker emphasized that the human freedom should be based on the foundation of Christ. Otherwise, freedom becomes captivity, lawlessness. The latter always leads to evil. The human individual who voluntarily and consciously surrenders to evil, annihilates himself, begins the way to nothingness, emptiness and death. However, one can always “recover”, take responsibility for misdeeds and atone.
19
Nauczycielski dialog z wartościami
51%
Nowakowska-Kempna I.
Edukacja Elementarna w Teorii i Praktyce
|
2014
|
nr 1(31)
69-80
PL
O szczególnej roli aksjologii w życiu nauczyciela pisano wiele, jednakże w niektórych tylko pracach zwracano uwagę na niezbywalność przykładu życia według wartości oraz zgodności słów i czynów. Istotę wartości w sposobie bytowania człowieka na ziemi dobrze określił Jan Paweł II, pokreślając, iż nie da się oddzielić od siebie wartości osobistych i społecznych. To ważne twierdzenie będzie towarzyszyło rozważaniom w niniejszym artykule. W ankiecie przeprowadzonej wśród słuchaczy Studium Doktoranckiego Akademii Ignatianum w Krakowie zapytano o rozumienie wartości i poproszono ich o umieszczenie tychże w systemie aksjologicznym. Okazało się to trudnym zadaniem, gdyż natura wartości jako bytów niematerialnych określanych przez obiekty, działania, intencje jest skomplikowana do określenia. W wyniku tego w wypowiedziach pojawiały się wskazania obszaru wartości: coś ważnego oraz ujęcia metaforyczne. Trudno także było namówić doktorantów do deklaracji życia według wartości. W artykule przypomniano fundamentalną tezę, iż nauczyciel działa w świecie wartości. Stanowią one najważniejszy wymiar wychowania i edukacji. Wartości moralne i poznawcze wyznaczają proces wychowawczy i o nim decydują. Wartości i utożsamiane z nim dobra charakteryzują W. Tatarkiewicz, R. Ingarden, E. Borowiecka, a hierarchię wartości wraz z ich podziałem podaje M. Scheler. Analiza wartości, przyjęta za autorami, służy dalej nauczycielskiej refleksji. Na temat wartości w pracy wychowawczej i edukacyjnej wypowiadają się doktoranci Akademii Ignatianum (25 osób). Proponują w ankiecie wartości ważne w ich życiu, porządek i hierarchię wartości, ich miejsce, rolę i funkcję w programie „wychowania do wartości”.
XX
Much has been written about the special role of axiology in the life of teachers, but only certain works draw attention to the non-transferability of instances of living in accordance with one’s values – of maintaining consistency between word and deed. The essence of the human mode of existence on earth was well described by John Paul II, who stressed that it is impossible to make a separation between personal and social values. This important theorem will guide the considerations pursued in this article. In a survey of students of Doctoral Studies at the Ignatianum Academy in Cracow, we asked about their understanding of values. We also asked them to place these values in an axiological system. This proved to be a difficult task, because determining the nature of the positive value assigned to phenomena defined by the objects, actions and intentions that form their basis is a complicated matter. As a result, the students’ statements appeared to indicate a range of values: some important things, but also some recognized as important in a less than wholly literal way. It is also difficult to persuade graduate students to live according to their own declarations regarding their values. In the ensuing article we invoke a fundamental thesis to the effect that the teacher acts in the world of values. These values account for the most important dimension of upbringing and education. Moral and cognitive merits determine the pedagogical process, informing our decisions about how to pursue it. The values and merits that show up here have been described by W. Tatarkiewicz, R. Ingarden, and E. Borowiecka, and the hierarchy and division of values has been outlined by M. Scheler. Such an analysis of values can provide a useful aid to the teacher’s ownreflections. The 25 postgraduate students interviewed at Ignatianum express their opinions on the issue of values and their role in pedagogical and educational practice. They point out the values important in their lives and in their hierarchy – their place, role and function in the program of so-called “upbringing in accordance with values”.
20
Content available Prawda w życiu współczesnego człowieka w świetle nauczania bł. ks. Jerzego Popiełuszki
51%
Szczecina G.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
|
2015
|
nr 22
303-314
EN
The central theme of the teaching of Fr. Jerzy Popieluszko was to serve the truth. Zoliborz preacher was consistent in proclaiming the need for the presence of values in society, but most of all, in the life of every human being. Priest Jerzy noticed that the pursuit of truth is not only inscribed in human nature, but also in his vocation. The basis of social order and internal peace of man is the truth which liberates man from servitude and evil. Today, even it is becoming a current need for the presence of truth. Fr. Popieluszko preached that based on divine Revelation, the Christian is bound to give witness to the truth and that they belong to Christ, your life. Also sees the suffering that comes to experience the man when he wants to live and act in truth, as befits a Christian, but he was thus convinced of the value of suffering and need courageous witness to the truth. Today there is no shortage slavery of ideologies, which insidiously trying to enslave the modern man internally. Man is always required to defend fundamental values, and above all to give witness to the truth on the model of Jesus Christ. At any time you will need heroic witnesses to the truth, going out in defense of Christian values. He knew that Fr. Jerzy Popieluszko himself who does not deny the truth and Christ when he had to give his life for the truth.
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