Search results

1

Subjectivity and objectivity in post-conciliar views on morality

100%

Czekalski R.

Studia Philosophiae Christianae

|

2015

|

vol. 51

|

issue 3

83-97

EN

The purpose of this article is to draw attention to the differences in the perception of subjectivity and objectivity in the two perspectives of Catholic ethics dominant after the Second Vatican Council. Both ethical currents, i.e. autonomous ethics (Autonome Moral) and the ethics of faith (Glaubensethik) developed during the intensive theological study period around the time of the Council. The representatives of both currents interpreted some of the Council’s concepts quite differently, which also led to different results. The concept of subjectivity is closely associated with the understanding of the role and importance of conscience, while the concept of objectivity with the theory of normativity. Many eminent theologians and philosophers took part in the discussion around these fundamental issues for moral theology, among others: A. Auer, J. Ratzinger, Hans Urs von Balthasar, B. Stoecke, J. Fuchs, B. Häring, D. Mieth and others. There was also the voice of the pope at the time, St. John Paul II, who in the enc. "Veritatis splendor" outlined a framework for the further development of moral theology, critically referring to some contemporary ethical projects.

2

J. Tischnera myśl etyczno-społeczna jako polska odmiana compassio

100%

Czekalski R.

Seminare. Poszukiwania naukowe

|

2014

|

vol. 35

|

issue 1

71-80

EN

This article attempts to demonstrate the relationships between a new political theology developing in the 20th century in Western Europe and the ethical-social thought of J. Tischner. The starting point of both concepts is the non-culpable suffering of man. The article presents countermeasures proposed by J. Tischner against non-culpable suffering, i.e. mercy, solidarity and Christian hope. Tischner’s philosophy is far from utopian dreams of the complete elimination of suffering, which is simply impossible here on earth. The philosopher from Krakow proposes, however, measures which allow one to endure difficult situations with dignity. Tischner himself extracts from the Gospel the values which Christianity continually offers to an ever more ruthless, indifferent and cold world.

3

W jaki sposób możemy wyrazić troskę o przyszłość naszej planety?

100%

Czekalski R.

Studia Ecologiae et Bioethicae

|

2015

|

vol. 13

|

issue 1

61-78

EN

This article considers forms of responsibility of people for the future of our planet and future generations. The first point focuses on time preferences, as each generation has different needs and interests and we need to recognise the extent of our responsibility for considering the potential needs and interests of future generations. Undoubtedly, something needs to be done, but can future generations be treated in the same manner as contemporary ones? This is a question that is very dificult to find a satisfactory answer for. Nevertheless, we have found forms in which our responsibility and concern for the future of the planet and humanity is expressed. !is article describes the following: advocacy planning, development of ecological education, raising awareness of socio-natural environment problems, and countering climate warming without panic (heuristics of fear). In solving the environmental problems, which condition the future of humanity and the planet, we focus on the concept of Roger Scruton, which is characterised by common sense, distrust of bureaucratic solutions (planning or administrative), and the love of the motherland (oikophilia), which should be the primary motive of any ecological activity. Scruton reminds us of one very important rule: we will not solve environmental problems by going over the heads of the people, for example by introducing regulations (decrees), but through the love of the motherland. This is a typically conservative attitude, distancing itself from the capacity of the state and more international decisions. Problems are resolved here and now, elsewhere they only multiply through the inadequacy of proposed solutions. Such an approach does not eliminate the need for cooperation, which, in the case of the protection of the socio-natural environment, is a necessity.

4

Czy możliwe jest zbudowanie etyki społecznej na podstawie koncepcji etycznych Emmanuela Lévinasa i Karola Wojtyły? Dyskusja na temat współczesnej etyki społecznej

100%

Czekalski R.

Studia Philosophiae Christianae

|

2014

|

vol. 50

|

issue 4

5-30

EN

The purpose of this article is to present ethical and social thoughts of two eminent philosophers of the 20th century, E. Lévinas and K. Wojtyła in reference to the coherence of their thoughts and their mutual complementarity. Both had similar intentions of creating the preconditions that ensure peace and social order. Both lived through totalitarian regimes, witnessed the deaths of many people, experienced the decline of mankind and therefore raised very important questions about the causes of these twentieth-century moral disasters. However, there are important differences between the two thinkers, concerning the understanding of subjectivity, their positions on the whole heritage of Western philosophy, ontology, as well as opposing attitudes. Where Wojtyła searches for participation, Lévinas proposes separation. It seems that the philosophy of Lévinas shows some kind of inability to rise above the history of one’s own nation.

PL

Celem artykułu jest zbadanie możliwości zbudowania etyki społecznej na podstawie koncepcji etycznych dwóch wybitnych filozofów XX wieku E. Lévinasa i K. Wojtyły. Pierwszy z nich opiera swoją etykę na pojęciu „Inności”, drugi na pojęciu „Bliźni”. Koncepcje te są przeanalizowane i zestawione w poszukiwaniu różnic i podobieństw między nimi. Wydaje się, że do zbudowania spójnej etyki społecznej bardziej nadaje się koncepcja etyczna Karola Wojtyły, nie można bowiem zbudować etyki społecznej bez właściwej koncepcji podmiotowości. W koncepcji Lévinasa rola „Ja” jest pomniejszona, liczy się natomiast „Drugi”. Lévinas wprowadza jeszcze figurę „Trzeciego”, która ma umożliwić zbudowanie etyki społecznej, także w jej wymiarze instytucjonalnym, jest to jednak nieprzekonywujące i niespójne z innymi założeniami francuskiego filozofa.

Refine search results

2 Studia Philosophiae Christianae

1 Seminare. Poszukiwania naukowe

1 Studia Ecologiae et Bioethicae

4 Czekalski R.

2 2015

2 2014

Subjectivity and objectivity in post-conciliar views on morality

J. Tischnera myśl etyczno-społeczna jako polska odmiana compassio

W jaki sposób możemy wyrazić troskę o przyszłość naszej planety?

Czy możliwe jest zbudowanie etyki społecznej na podstawie koncepcji etycznych Emmanuela Lévinasa i Karola Wojtyły? Dyskusja na temat współczesnej etyki społecznej