Wyniki wyszukiwania - Biblioteka Nauki

1

Media masowe wobec biedy w Polsce

100%

Kanasz T.

Adeptus

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2017

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nr 10

EN

The mass media on poverty in PolandThe main goal of this article is to present how poverty is depicted by the Polish mass media (in the press, television, radio, film) and what empowering ways there are of illuminating problems of people living in poverty. The perspectives of journalists and the researchers of poverty and the mass media are all taken into consideration. Media masowe wobec biedy w Polsce Celem artykułu jest przedstawienie, jak jest pokazywana bieda w różnych środkach masowego przekazu (w prasie, telewizji, radiu, filmie) w Polsce oraz jakie są sposoby upodmiotawiającego opisu problemów ludzi żyjących w ubóstwie. Artykuł ma charakter przeglądowy i uwzględnia zarówno perspektywę dziennikarzy, jak i badaczy ubóstwa oraz mediów.

2

Topos skrivene milostinje u staroj srpskoj književnosti

100%

Петровић С.

Poznańskie Studia Slawistyczne

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2013

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nr 5

EN

Charity and almsgiving, as the religious and social act of philanthropy and concern for the salvation of the soul, were one of the obligatory and permanent duties of rulers in the Middle Ages. Serbian medieval rulers were known for their numerous charitable donations to the poor, sick, old, widows, pilgrims, needy, as well as builders of churches, monasteries, hospitals. Many of these charitable deeds of the Serbian rulers became the subject of Serbian medieval literature. The topos of clandestine charity was particularly popular, since it well represented the beneficence and clemency of Serbian rulers, their piety and their respect for the poor. Disguised as beggars, several Serbian rulers (particularly Milutin, Stefan Dečanski, and Stefan Lazarević) were helping the poor by night, by giving them alms. These topoi are observed in hagiographies and church poetry, as well as in folklore and mythology. The hero in the beggar’s clothing is related to the international story model of deities or demons that travel the world and test the people.

3

Moral responsibility of men of knowledge for the poor

100%

Kostyło P.

Nauka

|

2007

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nr 1

EN

In this article the author argues that men of knowledge are morally responsible for the poor. Their responsibility stems from the fact that scientific activities contribute to deepening social inequalities. Traditionally, men of knowledge have been held responsible for searching for the truth and for abstaining from scientific enterprises that may deteriorate or even destroy natural environment. In the author’s view these two levels of responsibility must be supplemented by the third one. The argument put forward by the author is based on the following syllogism: 1) one of the results of scientific work is that symbolic culture in which we live becomes more and more complex; 2) the more complex that culture becomes, the more difficult the lives of the poor are; 3) men of knowledge are responsible for the poor in so far as they contribute to making contemporary culture more complex. Referring to Ivan Illich’s ideas, the author expresses doubts whether men of knowledge, in account of the poor, will ever stop their research. On the contrary, numerous social and emotional gratifications will always push them towards achieving new academic goals. However, the author believes that men of knowledge may be more conscious about undesired consequences of their enterprises and may be more sympathetic towards the condition of the poor.

4

Preferencyjna miłość do ubogich w przepowiadaniu Kościoła

100%

Sławiński H.

Analecta Cracoviensia

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2017

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tom 49

EN

The Church is called to keep on recognizing the signs of the times and, in connection with them, to carry out her intrinsic tasks expressing her inner nature: the proclamation of the word of God, the sacraments and the ministry of charity. The present pontificate is one of the signs of the times and its priority is the preferential love of the poor. This very priority is an indication for the contemporary mission of the Church, especially for her preaching. This paper points out the necessary link between the present ministry of the word, and the preferential love for the poor. The subject is based on the example of Jesus of Nazareth, the ministry of the apostles and the experience of the Church in patristic times. At the end the constitutive elements of Christian love for the poor are discussed. They should be very often present in preaching.

PL

Kościół musi rozpoznawać znaki czasu i w związku z nimi realizować swoje zadania wyrażające jego wewnętrzną naturę, a więc przepowiadanie słowa Bożego, sprawowanie sakramentów i posługę miłości. Niewątpliwym znakiem czasu jest pontyfikat papieża z Buenos Aires, który przyjmując po raz pierwszy w dziejach papiestwa imię biedaczyny z Asyżu, wskazał priorytet swojego pontyfikatu: preferencyjną miłość do ubogich. Jest to zarazem wskazanie, jaki powinien być priorytet całego Kościoła. W związku z tym na kanwie przykładu Jezusa z Nazaretu, posługi apostołów i doświadczenia Kościoła w czasach patrystycznych omówiony został konieczny związek współczesnej posługi słowa z preferencyjną miłością do ubogich oraz konstytutywne elementy miłości chrześcijańskiej do ubogich, które powinny być częstym tematem w przepowiadaniu.

5

Biedny jako Inny – orientalizacja i dehumanizacja biednych w procesie dyskursywnego konstruowania reprezentacji codzienności

84%

Starego K.

Rocznik Pedagogiczny

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2013

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tom 36

6

L’ esortazione alla conversione (Sof 2,1-3)

84%

Demitrów A.

Scriptura Sacra

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2015

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nr 19

97-106

PL

Księga Sofoniasza rozpoczyna się dramatyczną wizją sądu Bożego wobec odstępstwa ludu wybranego, który ma się dokonać w Dzień Pański (So 1,2-18). Jednak końcowy fragment tego pierwszego proroctwa (So 2,1-3), zawiera mocne wezwanie do zmiany takiego postępowania, które prowadziło nieuchronnie do zagłady. Lud Boży winien zgromadzić się na nowo zanim nastąpi tragedia. Ci, którzy odpowiadają na wezwanie, prorok nazywa ubogimi Pana, jako ludzi zdolnych zachowywać Jego Prawo. Nawrócenie realizuje się w postawie szukania Pana, które konkretnie realizuje się w pełnieniu sprawiedliwości i życiu pokornym. Tylko w takiej postawie istnieje nadzieja na ocalenie w dniu Bożego sądu.

IT

Book of Zephaniah starts with dramatic vision of trial of ordeal towards the chosen people deviation, which will take place on the Sabbath (Zep 1,2-18). However final fragment of this first prophecy (Zep 2,1-3) contains strong appeal for change the demeanor which inevitably leads to destruction. The People of God ought to gather newly before the tragedy occurs. Those who reply for appeal prophet calls Lord’s indigents, as people able to keep Lord’s Law. The repentance accomplish through attitude of searching of Lord, which achieves by fulfil justice and humble life. Only by this attitude there is a hope for salvage on Judgment Day/

7

The Fruits without the Roots? Postmodern Group-Identity in the Light of Biblical Anthropology

84%

Doedens J.

The Biblical Annals

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2022

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tom 12

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nr 2

309-323

EN

The origins of modern western societies are indubitably rooted in Judeo-Christian values that generated a unique form of civilization over the course of almost two-thousand years. These values have as their core-belief that humans are created in the image of God. This notion deeply influenced views on human identity and on human rights. Since the rise of modernity, these religious roots of the western world-view have eroded gradually as a consequence of secularization. While society increasingly became cut off from its own roots, the fruits of the former world-view were still accepted as desirable. However, emerging post-modernity appears to be in the process of not only losing the roots, but also rejecting the fruits of Judeo-Christian values. As a consequence, human identity is evermore perceived as consisting of – often conflicting – group-identities. The aim of this study is to discover whether biblical anthropology can shed light on the functions of groups within a given society. Being aware of the fact that the way how ancient Israel dealt with minority groups and how this is reflected within the Hebrew Bible is not automatically applicable for present-day societies, we still might be able to glean insights for our present world. In order to attain such, this study first analyzes shortly the post-modern societal situation pertaining to group-identities. Subsequently, the focus will be on how Israel’s self-understanding as “chosen people” is approached critically by some parts within the Old Testament. Following that, the study concentrates on how concrete social and religious minority groups were viewed: the sojourners, the poor, the slaves. Within this approach also the “sons of the prophets” and the Rechabites will be reviewed. The study suggests that the Christian church might have an own alternative narrative within a postmodern world by emphasizing that identity should have a transcendent side, by seeing that the individual is the proper level of identity, and by proclaiming that individuals are called to function with responsibility within communities.

8

Wspólny dom. „Ekologiczna” encyklika papieża Franciszka

71%

Machinek M.

Teologia i Moralność

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2016

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tom 11

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nr 1(19)

71-84

EN

The aim of the encyclical of Pope Francis Laudato Si’ is neither settling of the controversies around the reasons of the ecological crisis, nor making concrete proposals for its solution. The Pope reveals rather the deep roots of the crisis. They are inherent in a greedy and mindless attitude to the environment. That attitude leads to a kind of “wasteful and consumerist superdevelopment”. It means that only a few profit from the resources of the earth, which have originally been destined for all. One of the keywords for understanding the encyclical is doubtlessly a term “human ecology”. According to that term not only the habitats of plants and animals should be protected but also human life and the requirements of the human nature, independently from their development stage, health and social status. The ecology is according to Pope Francis not a marginal subject of Christian reflection but it refers to the essence of Christian life founded on the Gospel itself. That is why the ecological spirituality is also very important. It enables to shape the adequate attitude to every human being and to the natural world.

PL

Celem encykliki papieża Franciszka Laudato si’ nie jest ani rozstrzyganie toczących się sporów wokół przyczyn kryzysu ekologicznego, ani też proponowanie konkretnych rozwiązań. Papież odsłania raczej głębokie korzenie tego kryzysu. Tkwią one w chciwym i bezmyślnym odniesieniu człowieka do otaczającego go świata. Nastawienie to prowadzi do „rozrzutnego i konsumpcyjnego nadrozwoju”, w ramach którego nieliczni korzystają z bogactw, które pierwotne zostały przeznaczone dla wszystkich. Problematyka ekologiczna jest ściśle związana z kwestią społeczną i problematyką ubóstwa. Słowem kluczowym do zrozumienia tej encykliki jest niewątpliwie pojęcie „ekologii ludzkiej”, a więc logiki, dzięki której człowiek troszczy się nie tylko o habitaty roślin i zwierząt, ale respektuje życie i wymagania ludzkiej natury w każdym pojedynczym człowieku, niezależnie od jego stanu zdrowia, zamożności czy stadium rozwoju. Ekologia nie jest dla papieża Franciszka marginalnym tematem w chrześcijaństwie, ale dotyka samego sedna życia zbudowanego na Dobrej Nowinie. Dlatego istotna jest także duchowość ekologiczna, w ramach której będzie pielęgnowane właściwe odniesienie do samego człowieka oraz do świata przyrody.

9

Napięcie między wyborem bogactwa lub ubóstwa w perspektywie królestwa Bożego (Łk 18, 18-30)

71%

Ćwikła J.

Poznańskie Studia Teologiczne

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2018

|

nr 32

77-104

EN

In Gospel of Luke there are a number of critical statements about rich people. The third Evan- gelist wrote down, for example: [God] sent the rich away with empty hands (Lk 1: 53). But how terrible for you who are rich now, you have had your easy life ( Lk 6: 24). The third Evangelist wrote down not only single, critical sentences about the rich, but exten- sive excerpts. He enrolled for example: the text of the greed (Lk 12: 13-21), the parable about the rich man and Lazarus (Lk 16: 19-31) the text of a great feast (Lk 14: 15-24) and the text of rich man (Lk 18: 18-30). The last one, namely text of rich man (Lk 18: 18-30) focuses on the ability to make choices in the perspective of the kingdom of God. It is a sharp rebuke directed to the rich. Luke in this text warned the rich, that the penalty for them for their sinful choices in temporality, will be eternal damnation. In this article was analyzed this text.

PL

In Gospel of Luke there are a number of critical statements about rich people. The third Evan- gelist wrote down, for example: [God] sent the rich away with empty hands (Lk 1: 53). But how terrible for you who are rich now, you have had your easy life ( Lk 6: 24). The third Evangelist wrote down not only single, critical sentences about the rich, but exten- sive excerpts. He enrolled for example: the text of the greed (Lk 12: 13-21), the parable about the rich man and Lazarus (Lk 16: 19-31) the text of a great feast (Lk 14: 15-24) and the text of rich man (Lk 18: 18-30). The last one, namely text of rich man (Lk 18: 18-30) focuses on the ability to make choices in the perspective of the kingdom of God. It is a sharp rebuke directed to the rich. Luke in this text warned the rich, that the penalty for them for their sinful choices in temporality, will be eternal damnation. In this article was analyzed this text.

10

Nowa ewangelizacja w Ecclesia in Europa Jana Pawła II

67%

Ptak R.

Sympozjum

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2018

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nr 1(34)

147-160

PL

Misja Kościoła w dzisiejszej Europie, podobnie jak w każdym czasie i we wszystkich miejscach, to głoszenie Ewangelii nadziei, która została mu przekazana przez Jezusa Chrystusa. Ten obowiązek określa jednocześnie tożsamość Kościoła i jego powołanie, by nauczał wszystkie narody, włączał ludzi w Mistyczne Ciało Chrystusa poprzez chrzest i uobecniał nieustannie Ofiarę, która jest pamiątką Jego śmierci i zmartwychwstania. Europa potrzebuje nowej ewangelizacji w związku z ogromnymi zmianami polityczno-społecznymi w ostatnich dekadach. Nowa ewangelizacja zakłada przepowiadania tajemnicy Chrystusa na podstawie świadectwa jedności Kościoła oraz szeroko pojęty dialog (ekumeniczny, międzyreligijny, kulturowy, społeczny). Służba Ewangelii nadziei powinna przejawiać się w posłudze miłosierdzia wobec najbardziej potrzebujących pod względem materialnym i duchowym. Kościół w Europie, służąc społeczeństwu, musi wiernie głosić prawdę o małżeństwie i rodzinie, broniąc cywilizacji życia i wskazując na najgłębsze wartości wypływające z Dekalogu.

EN

The Mission of the Church in Europe today, as in all times and in all places, is the proclamation of the Gospel of hope, which has been given by Jesus Christ. This part specifies the identity of the Church and its vocation to teach all Nations, involve people in the Mystical Body of Christ trough baptism and make constantly present Eucharistic Sacrifice, which is a reminder of His Death and Resurrection. Europe needs a new evangelization in connection with huge political and social changes in recent decades. The new evangelization presupposes the preaching of the mystery of Christ based on the testimony of the unity of the Church and widely understood dialog (ecumenical, inter-religious, cultural, social). Serving the Gospel of hope should be manifested in the ministry of mercy to the most needy in terms of material and spiritual. The Church in Europe, serving the public, must faithfully proclaim the truth about marriage and the family, defending the civilization of life and pointing to the deepest values of the Decalogue.

11

The Preferential Option for the Poor and Credibility of the Church

67%

Pietrzak A.

Roczniki Teologiczne

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2017

|

tom 64

|

nr 9: Teologia fundamentalna i religiologia

87-98

EN

The category of option for the poor emerged in Latin America at the turn of the 60s and 70s of the 20th century, as a result of authentication of faith and personal, communitarian, social and ecclesiastical life. The article consists of three parts. In the first part, the key question of the article is discussed, namely: “What is the Preferential Option for the Poor?” In the second part, the place of the poor in God's plan of salvation and in the mission of the Church, are presented. The final part, deals with the issue of the option for the poor as a sign of the credibility of the Church. Experiencing God in the context of poverty and injustice in the modern world makes the option for the poor a sign of the credibility of the Church and Christianity.

PL

Kategoria opcji na rzecz ubogich powstała w Ameryce Łacińskiej na przełomie lat sześćdziesiątych i siedemdziesiątych XX wieku jako owoc audytu wiary, osobistego, wspólnotowego i eklezjalnego życia. Artykuł przedstawia jej istotę i związek z zagadnieniem wiarygodności. Część pierwsza odpowiada na pytanie: co to jest preferencyjna opcja na rzecz ubogich? W części drugiej omawia się miejsce ubogich w Bożym planie zbawienia i misji Kościoła. W części ostatniej autor wskazuje na związek opcji na rzecz ubogich z wiarygodnością Kościoła. Doświadczenie Boga w kontekście ubóstwa i niesprawiedliwości współczesnego świata sprawia, że opcja na rzecz ubogich może pełnić rolę znaku wiarygodności Kościoła i chrześcijaństwa.

12

NEOLIBERAL POLICY: MEASURE FOR CONFLICT RESOLUTION/TRANSFORMATION OR ESCALATION?

67%

Ante Portas – Studia nad Bezpieczeństwem

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2016

|

tom 2(7) Obrona Terytorialna i jej rola we współczesnych systemach bezpieczeństwa

427-431

EN

General assumption suggests that neoliberal policy is an efficient strategy for conflict resolution/ transformation and/ or has conflict preventive function. This theory is based on the logical expectation of peace as a necessary condition for productive economic activity, while getting as much profit as possible seems ideal in a peaceful environment. The examples of internally conflict less contemporary prosperous states practicing neoliberal approach (the US, Great Britain, modern China - through merging, Singapore, the United Arab Emirates, etc.) have to be taken into consideration in this regard. However, development of neoliberalism – s. c. neoliberalization, but first of all consequences of this process apparently show different stages of conflict evolution in different regions and countries of the world directly affected by neoliberal policy. The US war in Iraq, military operations in Afghanistan, Syria, etc. can be discussed as illustrations of great economic interest of key neoliberal powers to gain maximum profit and material resources in developing countries, rich with such resources and potential, that are already successfully made as economic and/ or political/ military bases for the neoliberal superpowers, whether are targeted as such. Competition as an integral part of neoliberal system and one of the determining factors for its success can also be a counterargument to the interpretation of neoliberalism as a peaceful doctrine and practice. The complex nature especially of human relationships, for instance, in the workplace, as well as in a society at large, conflictual tensions and/or conflict escalation within socium, are of great importance while analyzing violent or peaceful essence and/ or effects of neoliberal development. In addition, much more massive social tension based on increasing inequality has to be taken into account, under neoliberalism.

13

Rodzaje i formy jałmużny w Polsce przedrozbiorowej

67%

Surdacki M.

Archiwa, Biblioteki i Muzea Kościelne

|

2016

|

tom 105

275-301

EN

The problem of the sick, poor, old, orphans and those who are in need continuously appeared throughout human civilization. The Church played a huge, even dominant role in providing assistance to these people, as its doctrine of mercy inspired his followers to support the needy. This aid was rendered primarily through hospitals – which until the Enlightenment functioned as poorhouses; to a lesser extent by brotherhoods of charity. However, the most common form of assistance was a handout called „daily mercy”; according to the medieval concept of mercy, a „gold” and universal remedy for all human misery, because available for all the people from different classes and social groups. Giving handouts was something natural and done every day, something inherent in the mentality of medieval and modern society. It was an important part of all church and family ceremonies, public meetings, gatherings, and travel. There were different forms of giving handouts. One of them was a handout from individuals, which was usually practiced in the form of so-called testamentary handouts bequeathed in wills. Bequests and dispositions concerning handouts were made both to individuals (beggars and the poor) and a group of people living on the streets or in their homes. Also, the authors of their wills often bequeathed part of their wealth to charitable institutions, primarily hospitals and residents living in them. Informal handouts were rendered even more often; they were given by individuals in a spontaneous manner either to people who were in hospitals, or beggars who were not connected with any charitable institutions. Another form of supporting the needy was a funeral handout, distributed by the family of the deceased to beggars participating in the funeral. Sometimes it resulted from the will of the deceased, who before his death obligated relatives (in his will or by his words) to bestow handouts on the poor present in the burial ceremony. Beggars also received support participating at the funeral reception. The above-mentioned types of handouts can be defi ned as non-institutional ones. Sometimes, however, handouts were given by various institutions and organizations such as parishes, monasteries, hospitals and charitable brotherhoods, which were appointed for this very purpose, e.g. brotherhoods of the poor, hospitaller brotherhoods or brotherhoods of charity. Institutional forms of assistance include the ones provided by bishops, monarchs or municipal offi ces. Finally, there were also handouts coming from criminal penalties, because an accused or convicted person was obliged to help the needy as a substitute for any other type of sanction, for example fl ogging or prison. Sometimes the courts did not charge administrative fees, allocating them to beggars.

14

Miłosierny styl życia chrześcijańskiego według papieża Franciszka

67%

Warzeszak J.

Warszawskie Studia Teologiczne

|

2017

|

tom 30

|

nr 1

38-87

EN

The teachings of Pope Francis described demonstrate how important it is to him to accustom Christians to a merciful lifestyle and to revive the mercy culture. If the way of the Church – as St. John Paul II taught in accordance with the Second Vatican Council – is man, then for Pope Francis, the way of the Church is a man who needs God's mercy in the form of being preached the word of God, repentance, and absolution of sins to, in other words – a sinful and repentant man; and then a man who is poor – who needs material support, restoration of justice and dignity of God's image, spiritual consolation, acceptance, affection and compassion. Christians are obliged to share the mercy granted by God and people with others. They are to imitate merciful Jesus, see Him in the poor and suffering, be the outstretched hands of Christ and of His merciful Mother. The Pope wishes mercy not to be merely talked about, but also to be lived by.

15

Synody w służbie opieki charytatywnej w Polsce

67%

Kuźniewska Z.

Rocznik Towarzystwa Naukowego Płockiego

|

2017

|

tom 9

s. 285-297

PL

Dzieła miłosierdzia należały do głównych form Kościoła. Opieka charytatywna była określana przez władzę kościelną. Odbywało się to na soborach powszechnych oraz na synodach prowincjonalnych i diecezjalnych. W Polsce pierwszy synod odbył się podczas zjazdu w Gnieźnie w 1000 r. Następnie przez wieki, aż do XVIII w. było synodów 109, zaś na 31 omawiane były sprawy szpitali oraz sprawy opieki charytatywnej nad ubogimi.

EN

Acts of mercy belonged to the main forms of the Church. Charity care was defined by Church. This was taking place in the ecumenical councils and in the provincial and diocesan synods. In Poland, the first synod was held at the Gniezno synod in 1000. Then, throughout, until the eighteenth century, there were 109 synods, of which 31 were devoted to discussion on hospitals and charity for the poor.

16

Chrystocentryczna postawa miłości Matki Teresy z Kalkuty

59%

Hadryś J.

Roczniki Teologii Duchowości

|

2011

|

tom 3(58)

107-120

EN

The aim of the article is to show the christocentric attitude of love of bl. Mother Teresa of Calcutta. The source text are Teresa's writings featured in their entirety or in part in the publication Come Be My Light. The Private Writings of the “Saint of Calcutta”. The whole presentation has been divided into four parts. The first one presents Teresa's love for Christ, the second deals with the issues of love for Christ in the poorest of the poor, the third addresses the care of the Blessed to minister among the poor in the communion with Christ, and the last one is a look at Mother Teresa’s attitude of love through Benedict XVI’s thoughts selected from his encyclical letter Deus caritas est. The summary is a meditation of the Blessed put at the end. The article shows the christocentrism of attitude of love of Mother Teresa of Calcutta.

17

Recenzja Poverty propaganda. Exploring the myths autorstwa Tracy Shildrick, Newcastle University

59%

Jungrav-Gieorgica N.

Ubezpieczenia Społeczne. Teoria i praktyka

|

2018

|

nr 4/2018

83-91

PL

Artykuł jest recenzją książki Poverty propaganda. Exploring the myths dr Tracy Shildrick z Uniwersytetu w Newcastle. T. Shildrick opisuje zjawisko stygmatyzacji osób doświadczających ubóstwa ujawniające się w treściach medialnych, polityce, w tym w polityce publicznej, które nazywa propagandą. Publikacja ma charakter polemiczny, autorka obala mity przy pomocy wiedzy naukowej oraz wskazuje możliwe funkcje i motywacje ideologiczne posługiwania się propagandą. Wraz ze stygmatyzacją ubogich taki sposób komunikacji wzmacnia indywidualistyczne wyjaśnienia ubóstwa, pomijając jego strukturalne przyczyny w postaci problemu społecznego.

EN

The article is a review of Poverty propaganda. Exploring the myths by Dr. Tracy Shildrick of the University of Newcastle. T. Shildrick describes the phenomenon of the stigmatization of people experiencing poverty in the media, politics and public policy, which she calls propaganda. The publication is polemical, the author exposes myths with the help of academic knowledge and indicates the possible functions and ideological motivations of using propaganda. Together with the stigmatization of the poor this kind of communication strengthens individualistic explanations of poverty, bypassing its structural causes as a social problem.

18

Publicznoprawny status jednostki skrajnie ubogiej – rozważania dra Adama Ploszki nad statusem prawnym jednostki

59%

Juranek A. M.

Roczniki Administracji i Prawa

|

2020

|

tom 4

|

nr XX

321-335

EN

The main purpose of this article is to refer to the Author’s considerations presented in his doctoral monography entitled “Public law status of an extremely poor person”. First of all, the appropriateness of the research hypotheses and questions adopted by the Author will be analysed with particular emphasis attached to the validity of the conclusions drawn in the context of the current social and economic situation in Poland. The second part is dedicated to considerations of a „strictly content-related nature”: from the analysis of solutions to counteract poverty at the global level, through the regional (European) level, to the national (constitutional) level. At this stage, reference will also be made to the standard of protection of the rights of the extremely poor suggested by the Author. The next part will analyse the extent of the discrepancies between the ‘minimum standard’ of protection suggested by the Author and the factual and legal situation of the poor. Conclusions in this area will be particularly useful for law application practice.

PL

Celem niniejszego artykułu jest odniesienie się do rozważań Autora przedstawionych w monografii doktorskiej pt. „Publicznoprawny status jednostki skrajnie ubogiej”. W pierwszej kolejności przeanalizowana zostanie trafność postawionych hipotez i pytań badawczych, ze szczególnym uwzględnieniem aktualności wyprowadzanych wniosków w kontekście bieżącej sytuacji społecznej i ekonomicznej w Polsce. Druga część poświęcona została rozważaniom o charakterze stricte merytorycznym – od analizy rozwiązań mających przeciwdziałać ubóstwu na poziomie globalnym, przez poziom regionalny (europejski), na poziomie krajowym (konstytucyjnym) skończywszy. Na tym etapie nastąpi również odwołanie do sugerowanego przez Autora standardu ochrony praw jednostki skrajnie ubogiej. W kolejnej części przeanalizowany zostanie zakres rozbieżności pomiędzy sugerowanym przez Autora „minimalnym standardem” ochrony a sytuacją faktyczną i prawną osób ubogich. Wnioski w tym zakresie będą szczególnie użyteczne dla praktyki stosowania prawa.