Wyniki wyszukiwania - Biblioteka Nauki

1

Rozličné vize lidství: rozporuplné dědictví „Práva národů“

100%

Cornell D.

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nr 2

245-261

EN

The author is concerned with the foundations of moral-political questions of intercultural recognition. She poses the question of how we may respect the existence of fundamentally different ontologies and ways of life which must be articulated and acknowledged not only in the context of the constitutions of individual states, but also in the various continental communities and at the level of international law. The author endeavours to develop the conception of „juris generative politics“ of S. Benhabib. Her discussion involves two steps. In the first part she examines the work of J. Rawls in some detail, addressing his example of the Islamic respectable, hierarchical society which he constructs in his The Law of Peoples under the title Kazanistan. In the second part, she compares this theory with the post-colonial „multi-cultural“ situa¬tion in South African society. On the basis of a detailed account of the ethno-cultural and legal-political conflict in this republic, the author attempts to provide support for two mutually-connected theses. Firstly, that, by means of the transculturation of the white minority and the recognition of repressed aboriginal African customs and traditions, a common consensus of society is being created. Secondly, along with this process of mutual recognition there is emerging a resymbolisation and reinterpretation of the basic norms of the constitution itself.

2

Michael H. Mitias on challenges of universalism

80%

Ukagba G. U. , Odia S. I.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2014

|

tom 26

303-315

EN

The age-old philosophical idea of universalism defended by Husserl has in our times come under heavy inter-continental intellectualistic attacks. Advocates of localism, relativism and particularity have accused it of being a form of “Euro centrism”, and thus of being an essentially hegemonic concept. This paper examines Michael H. Mitias on challenges of universalism. Despite its short-comings, Mitias is perfectly in order when he insists that universalism does not set cultural understandings aside, for it does not iconoclastically view them as the cultural muck of history or as a cluster of irrational prejudices. This may be a good start point in terms of the future needs of our humanity and collective destiny, but it may not be enough to secure this future for all of us.

3

Artificial Termination of Pregnancy in the Risk of Having an Intellectually Disabled Child (Within Ethics of Social Consequences)

80%

Klembarová J.

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nr 3(18)

145-156

EN

Article deals with the problem of termination of pregnancy when the prenatal diagnosis proves the genetically impaired development of foetus. Author focuses on the solution of this issue within ethics of social consequences which represents a form of non-utilitarian consequentialism. Analysis of given issue is addressed especially through the value of human dignity and humanity which function as an axiological fundaments of this ethical theory. Article includes the consideration of circumstances which can happen in this conflicting situation, particularly it addresses the fact that impaired fetal development may lead into various levels of intellectual disability of newborn child and it also discusses whether it would be in accordance with humanity and human dignity to bring such a child into existence.

4

The Humanity of God in Karl Barth’s Christological Interpretations

80%

Barth G.

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nr 2: Teologia dogmatyczna - English Version

221-239

EN

The article shows the key aspects of the Christological approach to Karl Barth’s teaching about “the humanity of God”. The author argues that in the mirror of Jesus Christ’s humanity the humanity of God included in Jesus’s divine nature is revealed. It is in Jesus Christ that kenosis and gloria, humanum and divinum meet in an amazing way; and in the negotiating space which is constituted by His Person they explain each other, speaking more sonorously with their own voice. Hence the point of departure for a reflection on the problem that is posed here, is looking closely at the formal basis of Barth’s theology. Jesus Christ’s central place – with respect to the contents, form and method – is considered to be one of its most important attributes. The author of Die Kirchliche Dogmatik starts his argument by discussing Jesus Christ’s pre-existence with the help of the doctrine of “the gracious election” that is a modified conception of his earlier Trinitarian theology. It says that God “from the beginning” is directed to man, suggesting a pro-human character of God’s being and acting. In the light of Barth’s doctrine Jesus Christ, as the second Person of the Trinity, is not only the object of election”, but He is also the electing subject. As the One Who Wants to complete the Father’s salutary work, he is the justification and guarantee of our salvation. Barth categorically pronounces himself in favor of the Christological paradigm of the Revelation saying that around history and the dialogue, in which God and a man meet and are together – around a mutually made and kept relation – there is the most complete opening and exchange. It happens in the Person, since Jesus Christ is in the only and in the highest degree: a true God's man (Gott des Menschen) and a true Divine Man (Mensch Gottes). The phrase about the “humanity of God” – is Emmanuel, to whom we pass from the Christological centre, taking into consideration the theological and anthropological consequences following this movement.

5

Historyczność człowieka w antropologii fundamentalnej Michaela Landmanna

70%

Paczkowska–Łagowska E.

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tom 39

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nr 1

25-49

EN

Landmann’s fundamental anthropology answers the question of what is the source of various forms of humanity in history, what is the origin of the variability of historical images of man. A striking feature of this anthropology is, however, the search for what is fundamental, related to the spirit of Wilhelm Dilthey’s historical thinking. It leads to the discovery in man of historicity as his constitutive feature. Both of these alternative ways of understanding man from the point of view of either his historical changeability or the stability/continuity of his fundamental structure turn out to be reconcilable in the theoretical approach which Landmann proposes under the name of fundamental anthropology. In Landmann’s thought about man, human historicity/creativity is fixed and human nature is immutable.

6

Boundaries, Transgression, and Resistance

70%

Rosińska Z. , Czemiel G.

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nr 1

7-17

EN

In this essay I analyze the phenomenon of boundary and the mode(s) of human experiencing of it. I claim that it is essential, or even foundational, to culture. Humans encounter boundaries positively or negatively virtually everywhere, in all forms of experience of reality and of themselves. To experience a boundary is, obviously, not identical with a simple acceptance of our limitations, but is equally constituted by a pursuit to transgress it. There is no boundary without at least possible transgression, and there is no transgression without a boundary. In this sense one cannot be understood without the other. This paradoxical relation is constitutive – as we know from the great narratives of our culture – for culture and humankind in their essential entanglement. But this picture is to be supplemented by a moment of resistance – even if we were able to transgress all boundaries, does that mean we should? It is this question which draws our attention to creative and normative aspects of our experience of boundaries. It is this question which constitutes a challenge to our thinking and acting whenever we encounter a boundary. In my analyses I pay some special attention to boundaries in contemporary art.

7

Father Konstanty Michalski’s outline of philosophy of history

70%

Bochenek K.

|

nr 5: "Filozofia w Galicji II"

243-253

EN

Rev. K. Michalski is not only an outstanding mediaevalist and a pioneer of research on the achievements of the Polish Middle Ages but also the creator of an important philosophy of history, which has become a significant component of his research, especially during the dramatic period of World War II, although its framework had been developed already in the 1930s. Rejecting passive approach to tradition, he supported the creative attitude presented by Thomism. His concept of history is determined by an optimistic conviction of the constant evolution of social-cultural life of mankind towards more perfect forms.

PL

Ks. K. Michalski to wybitny mediewista, pionier badań nad dorobkiem polskiego średniowiecza, ale i twórca ważnej filozofii dziejów. Historiozofia stała się ważnym elementem jego badań zwłaszcza w dramatycznym okresie II wojny światowej, ale jej zręby stworzył już w latach trzydziestych XX w. Odrzucając bierny szacunek dla tradycji, opowiadał się za prezentowanym przez tomizm, twórczym do niej stosunkiem. Jego koncepcję dziejów wyznacza optymistyczne przekonanie o ciągłej ewolucji życia kulturalno-społecznego ludzkości ku coraz doskonalszym formom.

8

Na drogach człowieczeństwa - filozofia Henryka Elzenberga

70%

Cieciera E.

|

2014

|

tom 32

PL

The paper aims at grasping Henryk Elzenberg’s thought on human condition on both social and universal level. By showing an individual in the world doomed to relations Elzenberg tries to analyse distortion and over-interpretations of impulses coming both from human psyche and from civilization. By stigmatization of the shallowness of life and omnipresent utilitarianism he wants to find an alternative to raise the man to higher level, to salvation. For this he proposes focusing on perfect values, independent from man. Noticing the difference between the nature of human and other creatures he highlights the role discovering one’s personal capacities and the necessity of gathering them in what is called culture. Setting as the demand the turn first in mind, related to deepening of self-consciousness, and then also spiritual, he sets alternative roads of experiencing the world, both that given in senses and alternative-one. All of his ideas are ways of building humanity to be more essential and rewarding.

9

Xenophobia in Africa: origins and manifestations

70%

Ottuh P.

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nr 2/2020 (20)

EN

The issue of xenophobia is fast becoming a negative uprising on the African continent with the recent cases of Zambia and South Africa. This xenophobic tendency in Africa is based on prejudice and hatred directed towards foreign nationals, specifically fellow black Africans. Foreign nationals are deemed by the natives as persistent threats to employment security, accommodation and resource distribution, to mention a few. This alien attitude towards fellow humans, and especially fellow Africans, is against the ethic-theological attitude of live and let live, embedded in African communal worldview. Africans are said to be notoriously religious, though African religious consciousness was originally derived from African Traditional Religion, while Islam and Christianity have given further impetus to this consciousness. With African Traditional Religion, God is at the apex of the ontology, and He expects humans to thrive in a mutual complementary fashion with all other beings within the environment. This gives the background to the ethic-theological spirit of live and let live, where Africans are to put the interest of the community above their individual interest. However, with the recent xenophobic uprising on African soil, there is a need for a critical study on the new wave of individualism taken sway on African soil and natives. The purpose of this research, therefore, is to expose the ethic-theological implications of xenophobia for the twenty-firstcentury humanity in Africa.

10

ГУМАНІСТИЧНІ ЦІННОСТІ СОКІЛЬСЬКОГО ФІЗИЧНОГО ВИХОВАННЯ СУМСЬКОГО РЕГІОНУ

70%

Лазоренко С. , Романова В. , Чхайло М.

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nr 8(42)

205-215

EN

Humanization in different spheres of people’s life is needed, as an alternative to the phenomenon of dehumanization. Therefore, this process does not leave a side the educational sphere. The humanistic approaches in education repeatedly were a subject of debate. That is why the declaration is in the law of Ukraine «On Education» that one of the most important areas of the development of the national education system is humanization and liberalization of all aspects of higher education, «humanization» process of training and education. The implementation of humanistic direction of the higher education system provides for implementation of two interrelated components: basic qualifications and good health and physical fitness of the future professionals. Recently, a lot of higher education institutions of our country have become popular «Sokol» system of physical education. Unfortunately, in the scientific literature, little attention is paid to disclosure humanistic values to this educational concept. Therefore, the authors of this article attempt to justify the theoretical and practical relevance, in the territory of present «Sokol» physical education as one of the main components of humanistic education of future teachers of physical culture. «Sokol» movement began to exist at the end of the last century thanks for the Czech specialist Miroslav Tyrš and was aimed to harmonize intellectual, moral and physical development of a young person as a citizen of each country. Based on a retrospective analysis and in the context of the modern paradigm «Sokol» education is outlined in article a substantive field of humanistic and justified the need of training future specialists in physical education and sport. The basis of the system of managing the humanization of physical education should be teaching and implementation of innovative technologies built on the principles of subject-teacher-student relationship. The use of such technology makes it possible to democratize educational environment and its target to achieve high performance in their future careers graduates. It is this technology «Sokol» model of physical education. Implementation in practice makes it possible to implement humanistic ideas of a good existing in all areas of human life.

11

Human identity and purpose according to the Qur'an

70%

Ellul J.

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nr 28

99-113

PL

Joseph Ellul w artykule zatytułowanym Tożsamość i cel człowieka według Koranu odnosi się do tajemnicy stworzenia według świętej księgi muzułmanów. Według Koranu cały wszechświat został stworzony przez Boga. Natura za pośrednictwem stworzenia przypomina człowiekowi o je- dyności Boga oraz uczy go niektórych Jego atrybutów. Człowiek, będąc przez Niego stworzony, jest wyposażony w naturalną zdolność do bycia Jego świadkiem i głoszenia jedyności Stworzycie- la. Dlatego poprzez kontemplację stworzenia został wezwany do zwrócenia się ku Bogu i podpo- rządkowania się Stworzycielowi, który troszczy się o całe stworzenie. Umieszczony w centrum stworzonej natury, podporządkowanej Bogu, człowiek winien naśladować wszechświat w tym pod- porządkowaniu. Jest on odpowiedzialny przed Bogiem za swoje działania w świecie. Cała jego aktywność wpisuje się w dzieło stworzenia. W tej perspektywie islam jawi się jako religia natural- na, opierająca się na jedyności Boga, która została wpisana w naturę pierwszego człowieka. We- dług Koranu Adam już od początku był monoteistą.mniej

EN

Joseph Ellul w artykule zatytu?owanym To?samo?? i cel cz?owieka wed?ug Koranu odnosi si? do tajemnicy stworzenia wed?ug ?wi?tej ksi?gi muzu?manów. Wed?ug Koranu ca?y wszech?wiat zosta? stworzony przez Boga. Natura za po?rednictwem stworzenia przypomina cz?owiekowi o je- dyno?ci Boga oraz uczy go niektórych Jego atrybutów. Cz?owiek, b?d?c przez Niego stworzony, jest wyposa?ony w naturaln? zdolno?? do bycia Jego ?wiadkiem i g?oszenia jedyno?ci Stworzycie- la. Dlatego poprzez kontemplacj? stworzenia zosta? wezwany do zwrócenia si? ku Bogu i podpo- rz?dkowania si? Stworzycielowi, który troszczy si? o ca?e stworzenie. Umieszczony w centrum stworzonej natury, podporz?dkowanej Bogu, cz?owiek winien na?ladowa? wszech?wiat w tym pod- porz?dkowaniu. Jest on odpowiedzialny przed Bogiem za swoje dzia?ania w ?wiecie. Ca?a jego aktywno?? wpisuje si? w dzie?o stworzenia. W tej perspektywie islam jawi si? jako religia natural- na, opieraj?ca si? na jedyno?ci Boga, która zosta?a wpisana w natur? pierwszego cz?owieka. We- d?ug Koranu Adam ju? od pocz?tku by? monoteist?.mniej

12

Towards a radical life. The social and aesthetic themes in Helen Keller’s activity in defence of humanity

61%

NIEDUZIAK E.

Interdyscyplinarne Konteksty Pedagogiki Specjalnej

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2019

|

nr 25

229-254

PL

Edyta Nieduziak, Towards a radical life. The social and aesthetic themes in Helen Keller’s activity in defence of humanity. Interdisciplinary Contexts of Special Pedagogy, no. 25, Poznań 2019. Pp. 229-254. Adam Mickiewicz University Press. ISSN 2300-391X. DOI: https://doi.org/10.14746/ikps.2019.25.10 The article is an attempt to describe three biographical motifs of H. Keller, referring to aesthetic experiences (R. Ingarden) caused by various experiences: tactile in contact with sculpture, haptic in contact with music, and literary. The starting point to consider, however, is the category of humanity in the sense of M.S. Archer. The reflexivity characteristic of humanity, combined with the aesthetic experience, makes the themes describe the non-aesthetic experiences of H. Keller. In the analysis, the author used H. Keller’s correspondence, her works, biographical sources, photographs and video recordings.

13

Criminal Liability for Crimes Against Humanity as a Problem of International Law

60%

Diallo B. S.

|

tom 9

77-83

EN

The article sets out the nature, the history and the general structure of the crime against humanity and provides a comprehensive analytical commentary of the elements of such crimes as a problem of international law. The contextual element determines that crimes against humanity involve either large-scale violence in relation to the number of victims or its extension over a broad geographic area (widespread), or a methodical type of violence (systematic). This excludes random, accidental or isolated acts of violence. In addition, Article 7(2) (a) of the Rome Statute determines that crimes against humanity must be committed in furtherance of a State or organizational policy to commit an attack. The plan or policy does not need to be explicitly stipulated or formally adopted and can, therefore, be inferred from the totality of the circumstances. In contrast with genocide, crimes against humanity do not need to target a specific group. Instead, the victim of the attack can be any civilian population, regardless of its affiliation or identity.

14

Božena Komárková : Na cestě k osvobození člověka

60%

Prázný A.

Filosofický časopis (Philosophical Journal)

|

2012

|

tom 60

|

nr 2, Special No: Hledání ztraceného času

167-175

EN

In Czech thought, Božena Komárková personiﬁes the struggle to set humans free. She developed the problems of freedom with speciﬁc re¬ference to human rights. Those were for her not of purely theoretic interest, but rather a principal condition of human progress and dignity. She followed the development of human rights as a speciﬁc western unfolding of the Christian idea in confrontation with philosophy. The source of rights cannot refer to humans alone without a reference to transcendence. She based her political philosophy on the analysis of community in Plato and in his Christian heir, Augustine. Her life story testiﬁes to her commitment to humanitarian ideals, conﬁrmed particularly by her civic courage in the time of totalitarian regime. In that spirit, too, she became a signatory of Charta 77. Together with a theological foundation, the philosophical tradition of the ﬁrst Czechoslovak republic, inﬂuenced primarily by the humanistic perspective of T. G. Masaryk, grew in her thought into a powerful educational ethos which remained with her from Nazi prison through subsequent Communist persecution.

15

Przyszłość ludzkości w filozofii Teilharda de Chardin

60%

Karas M.

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tom 39

|

nr 1

51-82

EN

The present article discusses the vision of the future presented by the French Jesuit and paleontologist, Pierre Teilhard de Chardin. After introducing Teilhard’s main ideas, the author discusses his views on religion and the Church, and then presents the end of history according to Teilhard, which is intended to unify the cosmos and humanity with God in a monistic synthesis – the final result of convergent evolution. The article makes use of the works of de Chardin and the many publications that have been written about his philosophy.

16

Argument z celowości

60%

Swinburne R.

|

nr nr 18

59-76

EN

Author argues that there are no formal fallacies in the argument from design, if the argument is articulated with suffi cient care. According to modern science, he distinguishes two types of order or harmony in the world: regularities of co-presence and regularities of succession. He goes on to claim that Hume’s criticism directed against the argument from design, presented in Dialogues Concerning Natural Religion, used as its premises regularities of co-presence other than those produced by men, and did not appeal to the operation of regularities of succession. But a more developed science than Hume knew, more often appeals to the analogy of the order between the regularities of succession produced by human agents and those produced by the operation of natural laws. How strong this analogy is depends on whether the conclusion of the argument from design is true.

17

Co znamená být člověkem? : Ke knize Étienne Bimbeneta „L’Animal que je ne suis plus“

60%

Fulka J.

Filosofický časopis (Philosophical Journal)

|

2012

|

tom 60

|

nr 5

753-767

EN

The book by Étienne Bimbenet L’animal que je ne suis plus is an ambitious attempt to define humanity in relation to animality, a project that considers itself a part of the tradition of the “phenomenology of life”. The author displays a manifold debt to the philosophy of Maurice Merleau-Ponty, but at the same time he adds to Merleau-Ponty’s thought, especially by tackling new findings in the area of psychology and linguistics. The basis of this account of the relation between man and animal is a philosophical interpretation of the phenomenon of “shared space”, i.e. the ability of the human individual to perceive another human being as an intentional being—an ability that is, according some linguists, an indispensable condition for the acquisition of language. From this viewpoint Bimbenet then inprets the relation of man to the world which, he argues, is in sharp contrast to the relation which an animal maintains with the world. This review not only summarises the conclusions that Bimbenet’s book comes to, but also puts the work into the broader context of the phenomenology of life, and of certain linguistic theories.

CS

Kniha Etienna Bimbeneta „L‘animal que je ne suis plus“ je ambiciózním pokusem o vymezení lidství ve vztahu k animalitě, přičemž tento projekt se vepisuje do tradice tzv. fenomenologie života. Autor v mnohém navazuje na filosofii Maurice Merleau-Pontyho, ale zároveň jeho myšlení doplňuje zejména tím, že se konfrontuje s novými poznatky v oblasti psychologie a lingvistiky. Základem jeho výkladu vztahu člověka a zvířete je filosofická interpretace fenoménu tzv. sdílené pozornosti, tj. schopnosti lidského jedince vnímat jinou lidskou bytost jako bytost intencionální, schopnosti, která je podle některých lingvistů nepostradatelnou podmínkou osvojení si řeči. Z tohoto východiska potom Bimbenet interpretuje vztah člověka ke světu, který se podle něho výrazně liší od vztahu, který se světem udržuje zvíře. Předkládaná recenzní studie jednak shrnuje závěry, k nimž Bimbenetova kniha dospívá, a jednak jeho dílo zařazuje do širšího kontextu fenomenologie života a některých lingvistických teorií.

18

A Healing Journey toward Oneself: Paul Ricoeur’s Narrative Turn in the Hermeneutics of Education

60%

Wierciński A.

Ethics in Progress

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2010

|

tom 1

|

nr 1

31-41

EN

Narrative Mode of Understanding: Education as the Bildung of Humanity of the Human Being We all witness the inadequacy of pragmatic, approved short term solutions to complex problems of educational systems at different levels. It is predominantly the mentality of efficiency and efficacy, healing which primarily directs main attention to a practical question of ?what needs to be done? to achieve the best results in a possibly shortest time with a minimal personal, visit this social, and financial involvement

19

The human approaches in technical education

60%

Gluchmanová M.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2014

|

nr 3(15)

67-72

EN

The power of technical education lies in the teacher's ability to stimulate the learning environment which then provides students with a concrete reason to take an interest in their community and in larger social issues.Science and technology education which upholds the ideal of preparing students to be active participants within a civil society inevitably must equip the students to think critically about the norms and notions of what is nice, normal and natural. Human development and the role of value in technical education is dependent upon education policy. Smany times during recent decades. A%er 1989, our society has seen a lot igni$cant changes in the conception of Slovak education have emerged of major changes in many spheres of social life, including education. &ese changes are partly associated with the new tasks imposed on the school by society and with the specialization within schools. &e importance of the science and language teacher's personality and values and his impact as a $gure of identi$cation for the students was once more heavily emphasized. &e language teacher is responsible for the students' moral development as well as for their social and intellectual development. Important changes in the society, of which the school is a part, have necessitated a rethinking of the school's moral responsibilities. &e growing number of children living in unstable family situations without su(cient contact with parents has created a growing need among students for caring and close social relations. Children need close social relations with adults who can help them in their work and learning. &e special attention is being paid to the concepts such as authority, freedom, responsibility, integrity, etc. At the present stage of society's development, we are facing an apparent changes in the value orientation, potentially having an impact on all spheres of life.

20

Organizująca siła miłości

60%

Kromolicka B.

|

nr nr 18

77-91

EN

Love is creative and it fulfills a special role in human life. You can assign it a magical power by which man, more or less consciously, can organize her or his life. Love gives to our life meaning. Love opens the possible spaces in which we can find fulfillment in terms of both individual and the social dimension.