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CZŁOWIEK I MORALNOŚĆ W POSTMODERNISTYCZNYM ŚWIECIE

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Pokrywka M.
Roczniki Teologii Moralnej
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2011
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vol. 3(58)
79-93
EN
Contemporary culture is characterized by a variety of definitions of man. This indicates, on the one hand, the multidimensional and multifaceted character of the truth about man, and on the other, leads to quite considerable confusion in the answer to the question: who is man? It seems that the basic perspective for presenting the situation, in which contemporary man has found himself is determined by postmodernism and the life style it offers. Although the question of postmodernism does not exhaust all the complex range of important problems of the modern world, one has to realize that its ideas – especially now, in the era of electronic communications – have spread and are present in all the world, assuming a more and more global character. In the postmodernist world the integral vision of man is often substituted by partial definitions that reduce man to “something” inside man. The occurring changes assume such dramatic forms that they are defined as “anthropological catastrophe”. The so-called new cultural model of man who takes a radically new attitude towards himself, toward another man, and ultimately also towards God appears from them. Postmodernism questions subjectivity and transcendence of the human person, whereby it contributes to destruction of morality. This current, destroying proper relations between freedom and truth in man, is situated in the area of modern forms of the basic anthropological error.
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Der Einfluss sozio-ökonomischen Veränderungen auf das Familienleben

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Pokrywka M.
Roczniki Teologii Moralnej
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2013
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vol. 5(60)
157-174
EN
The family life – like the whole of man’s existence – is affected by socio-economic conditions. There is an interdependence between the family and socio-economic life. Today attention in modern societies is first and foremost directed at the individual. Therefore the family is no longer supposed to play such an important role of a social institution. Consequently the family is forgotten by economists who are more willing to use the concept of the “resident individual” than the specific concept of the family. Meanwhile it is in the family that one should seek the first strategic source of resources for society, mainly by the reconstruction of society, balancing redistribution, creating human capital, and protection of weak individuals. The family as the basic community needs an appropriate organization of socio-economic life. We mean here especially such an organization of labor that would take into account the needs and the rhythm of family life. In order to properly function and fulfill its mission, the family should be provided with just wages for its labor. In the context of the family life just wages is thought to be such that suffices to establish and maintain one's family and safeguard its future. The family for its development does not need to be cared for from time to time, but its needs permanent solutions in the form of the state's active pro-family policy based on the principle of subsidiarity. The pro-family policy must transcend the concern about the family’s material situation, and tend to protect its subjectivity and identity. It is necessary to make families themselves better aware of their own role of coauthors of the pro-family socio-economic policy.
PL
Życie rodzinne - podobnie jak cała egzystencja człowieka - podlega wpływowi zmieniających się warunków społeczno-ekonomicznych. Między rodziną i życiem społeczno-ekonomicznym zachodzi obustronna zależność. Współcześnie w nowoczesnych społeczeństwach uwaga została skierowana przede wszystkim na jednostkę. W związku z tym rodzinie nie przypisuje się już tak ważnej roli instytucji społecznej. Konsekwencją takiego stanowiska jest swoiste zapoznanie rodziny przez ekonomistów, którzy chętniej posługują się pojęciem „jednostki zamieszkałej” niż specyficznym pojęciem rodziny. Tymczasem to w rodzinie należy upatrywać pierwsze strategiczne źródło zasobów dla społeczeństwa, głównie poprzez odtwarzanie społeczeństwa, równoważenie rozdziału dochodów, tworzenie kapitału ludzkiego oraz ochronę jednostek słabych. Rodzina, jako podstawowa społeczność, potrzebuje właściwej organizacji życia społeczno-gospodarczego. Chodzi tu zwłaszcza o taką organizację pracy zawodowej, która uwzględniałaby potrzeby i rytm życia rodziny. Dla właściwego funkcjonowania i wypełnienia swego posłannictwa rodzina powinna mieć zapewnioną sprawiedliwą zapłatę za wykonywaną pracę. W kontekście życia rodzinnego za sprawiedliwą zapłatę uważa się taką, która wystarcza na założenie i godziwe utrzymanie rodziny oraz na zabezpieczenie jej przyszłości. Rodzina dla swojego wzrostu nie potrzebuje doraźnej opieki, ale trwałych rozwiązań w postaci aktywnej polityki prorodzinnej państwa, opartej na zasadzie pomocniczości. Polityka prorodzinna musi wykraczać poza troskę o materialną sytuację rodziny, a dążyć do ochrony jej podmiotowości i tożsamości. Konieczne jest, aby same rodziny coraz lepiej uświadamiały sobie własną rolę współtwórców prorodzinnej polityki społeczno-gospodarczej.
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MORALNE PROBLEMY SAMOTNOSCI W RODZINIE

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Pokrywka M.
Roczniki Teologii Moralnej
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2009
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vol. 1(56)
165-181
EN
In consequence of the globalization process and of an unprecedented development of the electronic media - that abolish the time and space barriers - the world has been called a global village. It could seem that owing to this fact people would easily get closer to one another. However, what can be seen is the quickly growing phenomenon of loneliness. The range of atrophy of deep interpersonal bonds is so serious that the term „lonely crowd" has been coined. This happens so because the possibilities and technical facilities themselves - although they undoubtedly constitute a chance - cannot form deep interpersonal relations, as the relations are formed by people who can become an unselfish gift and accept others as a gift. Unfortunately, the occurring civilization transformations, and a disintegration of the tradi¬tional family that happens along with them, contribute to an increase in the lack of understan¬ding and in loneliness in the family circle. Loneliness in the family results from the lack of proper bonds between its members. Hence being together is often reduced to the physical presence devoid of a deeper, spiritual dimension. Living together, but not united, leads to solitude that can affect everybody: the spouses, children, elderly people. In order to be a real community a family has to constantly discover anew its communal identity. Marital and fami¬lial „community of persons" - although it grows from a gift of the loving God - is a task for the people forming it.
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RODZINA „SZKOŁA˛ CNÓT SPOŁECZNYCH”

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Pokrywka M.
Roczniki Teologii Moralnej
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2012
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vol. 4(59)
151-167
EN
Any integral conception of education – including family education – must acknowledge the need for social education, which is due to the fact that the human being can develop only as the social being. However, the readiness to enter social personal relations can be taken for granted as automatic. It requires continuous effort and formation. Social education should take into account the good of the community and the good of the educated person. This is why the concept of parti- cipation is of particular use in educating for social life. Participation does not only mean engaging in social relations, looking for external links with the world. Participation draws upon relations that stem from the internal structure of the personality. This is why participation constitutes something more than a kind of human action through which people cooperate. In this sense, participation is a human attribute, thanks to which a person acts with others to self-realize him/herself. The role of the family in social education cannot be overestimated. Family life helps discover the depth of selfless love, teaches responsibility for others in the name of the common good. When the developmental environment of the family offers appropriate models, a young human can discover that he/she lives „through others”, and learns to live „for others.” In this way, the family becomes the „school of fuller humanity” and the „school of social virtues.” This is why the family should be looked at as the foundation of proper social relations and the most effective tool of humanization and personalization of the society.
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Zwrot antropologiczny w posoborowej teologii moralnej

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Pokrywka M.
Roczniki Teologiczne
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2014
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vol. 61
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issue 3: Teologia Moralna
065-076
EN
The shape of the modern moral-theological reflection has been significantly influenced by the Second Vatican Council through its call to revive theological disciplines. Among the Council’s postulates of revival of the discipline discussed in the article there was an anthropological aspect that aimed at raising the status of a man in the circle of moral problems. This resulted in post-Council theology in a distinct anthropological turnabout. The phrase „anthropological turnabout” that appeared in theology owing to Karl Rahner should be understood in the Christological way. It is only then that such anthropocentrism will be avoided that threatens horizontal tendencies in theology and the „anthropological reduction” of the Christian message. Concentration on Christology in one’s approach to Christian morality may not restrict Christians’ real dialog with the modern world. Modern culture is characterized by a variety of conceptions of man. In this context one has to speak about the necessity of an „argument about the man”. The most important axis of the argument runs between the integral conception of man and various reductionist visions.
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Na kształt współczesnej refleksji teologicznomoralnej istotny wpływ wywarł Sobór Watykański II poprzez wezwanie do odnowy dyscyplin teologicznych. Wśród soborowych postulatów odnowy omawianej dyscypliny znalazł się rys antropologiczny, mający na celu dowartościowanie człowieka w kręgu problematyki moralnej. Zaowocował on w posoborowej teologii wyraźnym zwrotem antropologicznym. Określenie „zwrot antropologiczny”, które pojawiło się w teologii za sprawą Karla Rahnera, należy odczytywać chrystologicznie. Dopiero wówczas uniknie się takiego antropocentryzmu, który grozi horyzontalnymi tendencjami w teologii i „antropologiczną redukcją” chrześcijańskiego orędzia. Koncentracja chrystologiczna w podejściu do moralności chrześcijańskiej nie może zamykać chrześcijan na prawdziwy dialog ze współczesnym światem. Współczesna kultura charakteryzuje się różnorodnością koncepcji człowieka. W tym kontekście trzeba dziś mówić o konieczności „sporu o człowieka”. Najważniejsza oś sporu przebiega pomiędzy integralną koncepcją człowieka a różnego rodzaju wizjami redukcyjnymi.
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