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1

REMARKS ON FORGIVENESS AND RECONCILIATION (Przebaczenie a pojednanie - kilka uwag)

100%
Krajewski S.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 3(28)
431-439
EN
It is claimed that forgiveness is a necessary condition of genuine reconciliation. Generally, forgiveness requires repentance. If no repentance is required, the guilty person is treated lightly, as if she was not adult. According to the Jewish tradition, there is no possibility of forgiving in the name of someone else. This tradition also insists that the person who was harmed must forgive when faced with a sincere request to forgive. All the difficulties connected to the process of penitence, forgiveness, and reconciliation become especially hard and intense when related to the mass murder of Jews during World War II.
2

ODPUSTENIE V POLITIKE: REALITA ALEBO ILÚZIA?

80%
Smreková D.
Filozofia (Philosophy)
|
2020
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vol. 75
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issue 7
596 – 611
EN
There are opposing views on the question of whether forgiveness makes sense as a political act. The main focus of the study is the debate about forgiveness among francophone philosophers. Some authors agree with the idea of transferring forgiveness to the domain of politics, while others have a hesitant or even negative attitude. The aim of the article is to examine the main arguments for and against each position and to find out which of the opposing views provides stronger arguments, or whether there is another defensible alternative. A key point in the dispute over forgiveness in politics is the question whether forgiveness can be used as a strategic political tool. At the same time, maintain its meaning, its moral value. With regard to the resolution of this dispute, the author of the article questions the possibility of mixing two different levels: the political-legal level (to which “the politics of forgiveness” is linked) and the ethical level, which is the actual domain of forgiveness as a non-political and non-legal relationship. According to the author, thinking about forgiveness as a political tool is based on wrong reasoning. It presupposes the possibility of playing on two tables at the same time: pursuing the collective, political purpose of forgiveness, and at the same time wanting to preserve its character as a personal relationship between the offended and the offender, the victim, and the perpetrator. The author defends the view that forgiveness cannot be politically institutionalized or confused with terms belonging to the political-legal domain (such as political reconciliation or amnesty) unless its meaning is devalued.
3

INSTITUTIONS AND DECLARATIONS (REMARKS ON ROBERT PILAT'S 'ONTOLOGY OF RECONCILIATION') (Instytucje i deklaracje (uwagi do artykulu Roberta Pilata 'Ontologia pojednania'))

80%
Wigura K.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 2(27)
351-358
EN
The paper contains remarks concerning Robert Pilat's paper 'The Ontology of Reconciliation', mainly on the concepts of reconciliation's effectiveness and the difference between the notions of forgiveness and reconciliation. The main claim of the paper is that it is impossible to transfer the notion of forgiveness directly from the sphere of individuals into the sphere of politics. In the first part, the authoress claims that we can only analyze reconciliation's effectiveness in the context of political, and not moral action. In the second part, the authoress claims that it is reconciliation and not forgiveness that supports good relations between states with a difficult mutual past.
4

PEACE - FORGIVENESS - RECONCILIATION. PAUL VI AND JOHN PAUL II (Pokój - przebaczenie - pojednanie. Pawel VI i Jan Pawel II)

80%
Nowak M.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 3(28)
441-451
EN
In papal addresses published on the occasion of the International Day of Peace, one can find many inspiring thoughts concerning the problems of peace, forgiveness, and reconciliation. The thoughts of the popes Paul VI and John Paul II are interesting insofar as it is far from stereotypes. The addresses relate not only to the political, but also to the problems of everyday life. Peace is not a static reality but demands development. Reconciliation is not equivalent to rejection of justice and truth, but it is its fulfillment.
5

ZMIERENIE NIE JE ODPUSTENIE CHVÁLA ODPUSTENIA

80%
Sucharek P.
Filozofia (Philosophy)
|
2017
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vol. 72
|
issue 6
417 – 428
EN
Contrary to reconciliation forgiveness in modern sense appears in philosophy in the context of „German guilt“ relatively lately, namely as late as at the end of the second half of the 20th century. It is perhaps due to this relative novelty that the two are arbitrarily mistaken one with another or understood as mutually dependent. In addition to a briefly outlined historical context we focus on unveiling the essential differences between reconciliation and forgiveness. Metaphorically speaking, the forgiveness requires face-to-face relationship with the other, while reconciliation settles for walking side by side. While forgiveness represents a radical event, the reconciliation cannot deny its cunning dialectical origin. Thus the praise of forgiveness is the praise of that special, paradoxical and probably even still not conferred gift so desperately expected by modern humans.
6

RECONCILIATION AND FUTURE GOODS (Pojednanie i dobra przyszle)

80%
Pilat R.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 3(28)
409-423
EN
In this article the author is continuing reflections presented in his previous paper on the subject 'Ontologia pojednania' (Ontology of Reconciliation), 'Przeglad Filozoficzno-Literacki' 2007, nr 2(17), p. 245-256. He hopes to have considerably improved his argument now as a result of justified criticism leveled by Karolina Wigura. She objects to the author's considering forgiveness as a necessary condition of reconciliation. This view, she rightly claims, does not account for situations in which the wrong is unforgivable and the communities search for a new beginning nevertheless. Following Hannah Arend's remarks to this effect, Karolina Wigura puts emphasis on reconciliatory political gestures that have the power of bringing about a new beginning despite unsatisfactory moral basis. In the author's revised interpretation, he is trying to link reconciliation more to the future than to the past. He continues to claim that in its very core, reconciliation is based on a certain kind of promise, but this promise is based on perception of future goods and not on relieving the burden of the past. His departure point this time are empirical data (obtained from different surveys in Poland) which show that people are more future oriented if they perceive their own past as containing a considerable amount of freedom and choice. He argues that for reconciliation to succeed the perception of open future must in a sense permeate one's past. Only on this condition one's future is capable of absorbing promises and brings the reconciliation. We have to see our past as a field of possibilities that are still (at least in part) valid as possibilities. This is a prerequisite of reconciliation in both individual and political realm.
7

K ÚLOZE DIALOGU V LEIBNIZOVĚ MYŠLENÍ

80%
Makovský J.
Filozofia (Philosophy)
|
2018
|
vol. 73
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issue 7
540 – 554
EN
In the present text, we explore the idea of dialogue at the heart and roots of the Leibnizian philosophy and present show its connection with the doctrine of the continuum. We shall argue that a dialogue, political, religious as well as doctrinal, constitutes the starting point of the Leibnizian conciliatory "humanist metaphysical" method of his demonstrations catholicae. We shall see also that the idea of dialogue constitutes the metaphysical foundation as well as the practical goal of the most famous project by Leibniz, the caracteristica universalis, "Methode de la Certitude et de l'Art d'Inventer pour finir les disputes, et pour faire en peu de temps des grands progres". The connecting role of the dialogue within the Leibnizian thought is explained on three levels. First, on the level of metaphysics, we shall analyse from the metaphysical perspective the possibilities and limits of the dialogue in the horizon of human knowledge. Next, on the level of method, we shall discover the function of dialogue in the dynamics of the human invention. Finally, on the level of the drawing on Leibnizian writings, we shall document the virtues of the dialogue, as compared to the geometrical method.
8
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PRÍRODNÉ KRÁSNO U TH. W. ADORNA: V ZÁVISLOSTI A OPOZÍCII VOČI SVETU PANSTVA

70%
Brezňan P.
ESPES
|
2020
|
vol. 9
|
issue 1
5 - 15
EN
Th. W. Adorno’s aesthetics represents a comprehensive reflection on a number of important topics in aesthetic research. Among them is the issue of the aesthetic experience generated by the beauty of nature. In the perspective of Adorno’s theory, the experience of natural beauty is described as a quality that forms in an immanent relation to the historical and social reality of humans. In the first place, one can observe the fundamental dependence of natural beauty on the degree of social domination of nature. By failing to reflect on this social mediation, the experience of natural beauty appears to be immediate and creates the deceptive fantasy of the primordial form of nature. However, at the same time, Adorno uncovers a positive potential in the experience of natural beauty – it lies in the ability to transcend a power-based subjectivity that reduces reality to the substrate of the domination. By means of the transcendence of subjectivity, the experience of natural beauty opens up the possibility to perceive and approach reality in the unreduced fullness of its qualities while also anticipating a reconciliation of man with nature in an allegorical way. The aim of my study is to describe the sketched aspects of the experience of natural beauty.
9

WILMON HENRY SHELDON A JEHO „SYNTÉZA FILOZOFIÍ“

70%
Hajko D.
Filozofia (Philosophy)
|
2016
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vol. 71
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issue 3
209 – 219
EN
The article focuses on Sheldon’s terms „reconciliation“ and „synthesis of philosophies“. It does not want to offer just a simple descriptive report on the global state of philosophical thinking in the first half of the twentieth century. It also embraces the function of an inspiring force showing the way forward. It contemplates the actions and reflections of those participating in the process of creating a new perspective on the world within their own philosophical systems. It looks for elements that might be utilized in building up a synthetic philosophical outlook on the reality of this world – an outlook that would not only map this reality but would also designate in it the necessary reference points adequate for human conduct and interaction.
10

MAX JOSEF METZGER (1887-1944), UN PIONIERE DELL’ECUMENISMO CATTOLICO IN GERMANIA

61%
Sopko M.
Verba Theologica. Teologický časopis
|
2018
|
vol. 17
|
issue 1
45 – 56
EN
The study relates to the personality of M.J. Metzger, as one of the relevant protagonist of the ecumenical movement in Germany striving to build a path to the unity of the church on theological and practical level. The study approaches his participation by founding of the ecumenical fraternity Una Sancta, organization of ecumenical dialogs in Meitingen with the intention to consider fundamental ecclesiological topics among the theologians and believers of other Christian churches. At last it is mentioned his courageous step – the letter to the Pope Pius XII, in which he underlines the co-responsibility of Christians in the process of reconciliation of church and at the same time he critically describes the attitude of the Catholic Church to the ecumenism. Our scope is accentuate the prophetical Metzger’s view perceiving ecumenism as a part of the inner nature of the Church, and whose reform should culminate in calling the council, which also expects other Christian churches.
11

INTERPRETAČNÉ NEJASNOSTI SÚVISIACE S MOŽNOSTOU UZAVRETIA ZMIERU V PRIESTUPKOVOM KONANÍ (EŠTE JEDEN PRÍSPEVOK DO DISKUSIE)

61%
Tomaš L.
Právny obzor. Teoretický časopis pre otázky štátu a práva (Juridical Review. Theoretical journal for the questions of state and law)
|
2023
|
vol. 106
|
issue 3
251 – 262
EN
Slovak administrative punishment has long lacked comprehensive legal regulation, both from the point of view of substantive law and procedural law. This results in several interpretive ambiguities. One of the ambiguities in question is related to conciliation in misdemeanour proceedings. Some attention has already been paid to the issue of the possibility of conciliation in criminal proceedings in the current scientific literature. Scientific opinions on the possibilities of resolving a misdemeanour case through reconciliation, excluding the offense of defamation according to § 78 of the Act of the Slovak National Council No. 372/1990 Coll. on offenses as amended, are not uniform and differ. The aim of this contribution is to follow up on the currently produced scientific discourse in the subject area, to develop it substantively and ideologically, and to bring arguments in favour of the possibility of amicable disposal of several cases regulated by the tort law of public administration.
12

IL PROFILO DI MAX JOSEF METZGER (1887-1944), SACERDOTE E MARTIRE TEDESCO. IL SUO CONTRIBUTO NEL MOVIMENTO PACIFISTA E LA SUA TEOLOGIA DELLA PACE TRA LE DUE GUERRE

61%
Sopko M.
Verba Theologica. Teologický časopis
|
2016
|
vol. 15
|
issue 2
41 – 66
EN
The study offers the profile of life and work of M.J. Metzger, priest and martyr at the time of National Socialism in Germany and it presents his personal involvement in the pacifistic movement and in its national and transnational structures. Based on his articles and lectures the article is able to see his tangible encouraging approach and perspective of his theology of peace. Its fundamental elements are constituted by: international reconciliation as a principle of international peace; the foundation of peace is truth, justice, love; upholding of human rights; implementation of Christian politics regarding the overcoming of any nationalism; future federation of European states; peace as a category of the kingdom of God; shared responsibility of all Christians in social and moral questions; the criticism of failure to respond according to the spirit of Gospel; refusing of war and arm race; the peace as a problem of education. The second part of the study is concerned with the enforcement of his attitudes at the time of National Socialism and in consequence his persecution as ideological archenemy of regime, his imprisonment and execution. In the end we offer the ecclesiological and theological valuation of personage, in the last analysis as a significant figure and relevant theologian of the first half of the twentieth century, credited with rebuilding the Church, first of all on the field of ecumenism and practical life of faith of people moving toward a vision of the Church of The Second Vatican Council.
13
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Die Lasten der Vergangenheit: Österreicher und Tschechen im europäischen Kontext

61%
Mueller-Funk W.
Moderní dějiny: sborník k dějinám 19. a 20. století (Modern History: Studies into 19th and 20th century history)
|
2011
|
vol. 19
|
issue 1
237-253
EN
The common Czecho-Austrian past can be discussed at a different level than before, namely at the nonpolitical level to identify the preconditions of mutual reconciliation. There is probably a general rule saying that reconciliation between persons, groups of people and nations can only be achieved if the parties rid themselves of their past, abandon their traditional national positions and cross the symbolical boundaries of previous behavior patterns. In addition, the term 'reconciliation' has different meanings on the Austrian and the Czech sides. In Czech, it means rather a compromise and settlement with legal consequences. In German, however, the word 'Versoehnung' has, in addition to its ethical connotation, also a religious aspect meaning symbolical sacrifice. Thus, the act of 'Versoehnung' means a return to the previous friendly relations, but with the reservation that I give up a part of my conviction and put in advance a certain dose of (conditional) trust in my counterpart. The act of reconciliation also requires creation of a common symbolical intermediate space that must be respected by both sides and that serves as a space of mutual remembrance, while the remembrance must be a dialog, not only an intellectual explanation of (and sometimes a dispute over) symbols and meanings.
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