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1

Perspektywa, treść, a działanie

100%
Baryła W., Wojciszke B.
Psychologia Społeczna
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2006
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vol. 1
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issue 1(1)
72-80
EN
In this answer to comments on our target paper we clarify and specify our model of social actions as construed from the actor (agent) vs. observer (recipient) perspective. Specifically, we propose that in the actor perspective agentic content is accessed automatically while communal content is process in a controlled, effortful way. In the observer perspective, communal content is processed automatically while agentic content in a controlled way. We also attempt to clarify several statements of the original model and present new data providing support for this model.
2

KONFLIKT INTERPRETÁCIÍ. NAPÄTIE MEDZI UNIVERZÁLNOU A MIESTNOU CIRKVOU

100%
Juhás V.
Verba Theologica. Teologický časopis
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2013
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vol. 12
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issue 2
85 – 96
EN
This article presents the relationship between the universal and the local church on the basis of the classical tension of two thinking worlds – Platonic and Aristotelian, which in this theme are represented by Ratzinger and Kasper. The first author demonstrates the ontological preference of the universal church in comparison with to the local church. The second debater rather seeks to promote their equal significance. Both of these views, however, are present in the whole history of the theology from the beginning. Therefore, this article is not trying to favour one of them, but to preserve both in the right dialectical tension, where they can complement and correct each other.
3

Perspektywa sprawcy i biorcy w spostrzeganiu siebie i innych

100%
Baryła W., Wojciszke B.
Psychologia Społeczna
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2006
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vol. 1
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issue 1(1)
9-32
EN
We present a model of social perception based on three assumptions: (1) Most actions may be viewed from divergent perspectives of agent vs. recipient, (2) People perceive themselves and others in a way that maximizes their interests and this is done differently in each of the two perspectives, (3) There are two broad dimensions of content in person perception - agency and communion. These assumptions allowed the formulation of 12 hypotheses on how perspective influences: (a) the concern with agentic vs. communal contents in person perception and attitude formation, (b) relations between perceived interests and agentic vs. communal contents, and (c) relations between using agentic vs. communal contents and behavioral pursuit of various interests. Empirical support for these hypotheses is discussed.
4

COMMUNIO-MYSTAGOGIE-RELIGIÖSE DIVERSITÄT. FUNDAMENTALTHEOLOGISCHE KONKRETIONEN ZUR SCHULPASTORAL

86%
Schȍrkhuber B.
Verba Theologica. Teologický časopis
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2021
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vol. 20
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issue 2
59 - 81
EN
Systematic theology, in its task of reconstructive appropriation of faith, often depends on practical reflection. Systematic theology, beyond it´s purely selfreferential language and thought games, should also engage in practical mediation problems and not farm them out to practical theology. If for this mediation it is theologically valid that the content of faith cannot be detached from the free acceptance of freely given love and cannot be presented abstractly as deducible truth of reason, then the specific addressees have a constitutive role for the arrival of revelation. This understanding of faith and revelation must be based on reflecting practical theology (such as pastoral care in schools) as a practical science of perception in view of anthropological research and on illuminating the claimed a priori openness of human beings to an ultimate word and for the hearer of the word (Karl Rahner) is not a tabula rasa. Rather, he always already knows something and has always already had experiences. Fundamental theology has a double perspective: it is concerned with the subsequent assurance of faith for those who believe, but also, and especially in the secular space (the school), with making faith possible for those who do not believe and are searching. Here the reference to practice is a primary and receiving as well as stimulating access with that basis of experience, to which also fundamental theology must reflectively refer, if it does not want to lose its character as a science of experience. These constants give food for thought when practical theology (pastoral care in schools) offers a reflective sign-of-the-time experience in the context of fundamental theological responsibility for faith as ancilla hermeneuticae and in the focused view of communion, mystagogy, creation spirituality, religious diversity and art of living.
5

Odpowiedzialność jako wyraz komunikatywnej, społecznej natury duchowości

86%
Misztal W.
Studia Socialia Cracoviensia
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2010
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issue 2(3)
19-27
EN
Christian spirituality perceives responsibility in a broad, realistic way. Perhaps the most valuable element of such perception of responsibility is connecting the latter with God, detecting an expression of God’s selfless love in it. Such is the responsibility that God shares with His creation; it is His creation that is endowed with such responsibility. The message thus indicated helps to discern in the responsibility borne by the human being a task, a privilege, a reality conducive to development, freedom, a gift of huge potential. It is not only about e.g. correcting mistaken perceptions of responsibility or showing motivation to bear it. Interesting and encouraging perspectives of development, of shaping a human being, human society and the world can open up here.
6

Duch Święty a Kościół w ujęciu Benedykta XVI

72%
Warzeszak J.
Rocznik Teologii Katolickiej
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2013
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vol. 12
97-126
EN
The author of the article presents the role and place of the Holy Spirit in the Church on the basis of Pope Benedict XVI’s homilies, speeches, the Wednesday catecheses and fragments of the adhortation Sacramentum caritatis. The Pope – Joseph Ratzinger – presents the Christcentred image of the Church with its rich pneumatological dimension . The role of the Holy Spirit in the Church is the consequence of His nature, who is He within the Holy Trinity and of the fact that He is sent by Christ, is called the Spirit of Christ, is the Spirit of the Truth that leads to the whole Truth, which is Christ. This aspect does not overshadow the Christ-oriented vision, what is more, makes it lively and present. Christ’s Church is enlivened by the Holy Spirit and should always be directed towards Christ, united to Him and God the Father through the Spirit. Benedict XVI’s teaching, based on the Revelation and Tradition, shows the following dimensions of the Church: apostolic, one but dif erent, holy and common, the Church of prayer, united by the love of the Holy Spirit, missionary, lively, fuli lling man’s desire to live in unity, goodness, respect and cooperation . Hence, the Church of the Spirit cannot be separated from the Church of Christ or stand in its opposition. An important feature of Benedict XVI’s teaching on the relationship between the Holy Spirit and the Church is showing Him as acting in concrete people seen as the members of the Church, always in the perspective of the whole Church..
7
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Společenství s Otcem. Výklad podobenství o marnotratném synu (Lk 15,11-32)

72%
Marecek P.
Studia theologica
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2004
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vol. 6
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issue 4
1-18
EN
The article examines the Parable of the Prodigal Son (Lk 15:11-32), which was called 'the gospel in the gospel' and has, more than any other Gospel passage, entered into various discussions and presentations of human conduct. The exposition is presented in 6 parts. The first undertakes some major problems regarding textual criticism. In the second part the context of the parable is described. The third part proposes the structure of the text in the parable. The fourth part, which is the most extensive one, presents a detailed explanation of the text of the parable. In the fifth part attention is focused on the question of the tradition and redaction criticism of the parable. The final sixth part provides in summary form the meaning and the message of the parable.
8

SELF-DISCREPANCIES IN AGENTIC AND COMMUNAL PERSONALITY TRAITS AS PREDICTORS OF WELL-BEING

72%
Avsec A., Musek J.
Studia Psychologica
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2010
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vol. 52
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issue 2
117-131
EN
The present paper examines discrepancies between perceived and ideal aspects of agentic (masculine) and communal (feminine) personality traits, which are the central parts of gender schema. In accordance with self-discrepancy theory the authors hypothesized that these discrepancies would add an important variance to well-being. 260 Slovene high school students and undergraduates completed measures of perceived and ideal agentic and communal personality traits and different indicators of well-being. The results only partly support self-discrepancy theory: after controlling for perceived and ideal aspects of agency and communion, which accounted for up to 40% of variance, only discrepancy in agency accounts for a significant (4%) portion of variance, and that only in negative indicators of well-being in males. The usefulness of the calculated self-discrepancy approach is discussed through the lens of cognitive models of self.
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