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EN
A fundamental assumption of a personalistic concept of bioethics is respecting a person as a goal of an action, not a mean to achieve it. This concept comes down to a truth that value and dignity of a person is the basis of every ethical obligations towards a human being. Such understanding of dignity leads to concrete obligations, such as respecting the autonomy of human existence and the value of life, an obligation to act ‘within the i eld of responsibility’, respecting the good of concrete persons and human society. Such a personalistic norm is particularly meaningful for all actions relating to man’s health and life. The problem signalled in the title of the article has been discussed with particular regard to two issues 1) a personalistic norm as an axiologicalexistential determiner of bioethics, 2) personalistic demands/requirements concerning human health and life.
EN
The article tries to characterize briefly the phenomenon of corruption in social and moral aspects. In the first place, the phenomenon of contemporary corruption is to be shown including corruption’s determinants and forms. Secondly, consequences and assessment of the phenomenon are to be included. Finally, some of the ways of counteracting the phenomenon are to be indicated with a special emphasis on the duties of Administrative Control Authority. On the basis of conducted analyses and reflections it can be stated that it is a man who is responsible for any corrupt behavior since it is the man who is a culprit – a subject as well as a receiver – an object of any moral acts. Thus, a challenge for eliminating corruption in all its forms equals an effort to improve a man himself. It is the challenge to all of us but with a special concern for people doing their duties among whom those closely connected with administration have special commitments. From a negative side, this requirement eliminates or limits people who are disqualified because of their moral behavior the access to decision making.
PL
RECENZJA: Bioetyczne aspekty przeszczepiania organów pojedynczych i ich pamięci. Przejście od pokonania bariery immunologicznej organizmu do pokonania bariery nie- ufności społecznej
EN
Today we can often observe various forms of disturbance of social order. However, people seek ways of dealing with this problem. For Christians, Divine Revelation is a manifestation of God's will in this respect. The Bible shows that God made man the lord of the universe. People should obey God and build social order on this obedience. In the Old Testament social order was based on the union of Israel with God and on the Decalogue. In the New Testament, Jesus Christ is the personal centre of human society whereas the commandment of love is the normative foundation of social order. This should be the grounding of unity among people and the unity of people with God. It is also a guaranty of lasting peace and stable social order.
PL
Dziś często możemy obserwować różne formy zaburzeń porządku społecznego. Ludzie poszukują sposobów radzenia sobie z tym problemem. Dla chrześcijan Objawienie Boże jest wyrazem woli Bożej w tym względzie. Biblia pokazuje, że Bóg stworzył człowieka. Ludzie powinni słuchać Boga i zbudować porządek społeczny, w tym posłuszeństwa. W Starym Testamencie był porządek społeczny oparty na unii Izraela z Bogiem oraz o Dekalogu. W Nowym Testamencie Jezus Chrystus jest osobista centrum ludzkiego społeczeństwa, podczas gdy przykazanie miłości jest normatywną podstawą porządku społecznego. To powinno być uziemienie jedności między ludźmi i jedności ludzi z Bogiem. Jest to również gwarancją trwałego pokoju i stabilnego porządku społecznego.
EN
Modern society is characterized by the disappearance of the sense of sin and guilt. This loss of moral responsibility leads the man to the loss of unity with God, with ourselves and with others. This fact poses a particular challenge to the moral and pastoral function of the Church. The unique "place" of man's encounter with God and with himself is the sacrament of penance and reconciliation. Hence, the ministry of the confessional and other forms of spiritual help of the priest in evaluating of human life, and directing it are a special challenge of contemporary times. The document of the Congregation for the Clergy "Priest - the minister of Divinity Mercy. Helpers for confessors and spiritual directors" was dedicated to this issue. Analyzing the content of these indications, in this article have been taken two issues: 1. Sacramental ministry of confessor.2. Confessor as a spiritual director.
PL
Współczesne społeczeństwo charakteryzuje zanik poczucia grzechu i winy . Ta utrata odpowiedzialności moralnej człowieka prowadzi do utraty jedności z Bogiem, z samym sobą i z innymi. Fakt ten stanowi szczególne wyzwanie dla moralnej i pastoralnej funkcji Kościoła. Unikalne "miejsce" od spotkania człowieka z Bogiem, z samym sobą, jest sakrament pokuty i pojednania. W związku z tym posługa konfesjonału i innych form życia duchowego jest bardzo pomocna. Dokument Kongregacji Duchowieństwa "Kapłan - sługa Bożego Miłosierdzia" wskazania dla spowiedników i kierowników duchowych został poświęcony właśnie tej kwestii. Analizując treść tych wskazań, w tym artykule zostały podjęte dwie kwestie:1. Sakramentalna posługa spowiednika.2. Spowiednik jako kierownika duchowego .
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Biuletyn teologicznomoralny

88%
Collectanea Theologica
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2016
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vol. 86
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issue 3
171-204
9
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2015
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vol. 85
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issue 2
173-198
10
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2019
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vol. 89
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issue 2
183-216
11
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2015
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vol. 85
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issue 3
143-178
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2017
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vol. 87
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issue 3
187-210
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2014
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vol. 84
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issue 3
153-180
14
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2018
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vol. 88
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issue 3
137-168
15
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2017
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vol. 87
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issue 2
149-173
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Biuletyn teologicznomoralny

75%
Collectanea Theologica
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2018
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vol. 88
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issue 1
193-221
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Biuletyn teologicznomoralny

63%
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