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“WHO ARE YOU, WHO AM I?” Does a psychologist need philosophy to better understand the sexual abuse of minors?

100%
Kusz E.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2022
|
vol. 12
|
issue 1
213-236
EN
This article attempts to look at the issue of sexual abuse from an anthropological point of view because the attempts by various scholarly disciplines to describe and analyze the phenomenon of sexual abuse, including attempts to identify causes and effects, do not provide clear answers to the question of the nature of what happen in sexual abuse. The first steps of the analysis show the need for a philosophical reflection, and point to the directions of such a reflection which can help to understand that the harm inflicted on a young victim by sexual abuse consists in a damage at the “core of the person,” of his own subjectivity, of his own “self.” It is an “anthropological harm or damage” resulting from “becoming an object” for the abuser. It interrupts the process of becoming an autonomous subject who understand himself and is able to enter in a dialogical relationship with others. The gist of the damage of child sexual abuse remains hidden behind the tangible long-term effects. These effects are often insurmountable during the victim’s lifetime. It indicates that we are dealing with damage to “who I am” – damage to the being of a sexually abused person. So, the person harmed in this way knows neither who I am – the person who experienced this harm, nor who you are – the perpetrator who harmed him and, in a sense, who the other is in general. Understanding the “anthropological harm” inflicted by sexual abuse clearly shows the challenge of the process of transitioning from the experience of “becoming an object” to discovering and rebuilding one’s own subjectivity, one’s own self, without denying the harm. Anthropological reflection concerns also the person of the perpetrator, who turned out to be the “bearer of evil.” Here, we have questions about intentionality, about responsibility for one’s actions, but also about the whole misery of a human being who, by objectifying another person, probably reduces himself to an object. Also, in the case of the perpetrator, understanding the process of becoming a perpetrator may help in the process of his resocialization, that is, the process of restoring his experience of his being as a free person open to meeting the other “you” who must not harmed.
2

“WHO ARE YOU, WHO AM I?” Does a psychologist need philosophy to better understand the sexual abuse of minors?

100%
Kusz E.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2022
|
vol. 12
|
issue 1
213-236
EN
This article attempts to look at the issue of sexual abuse from an anthropological point of view because the attempts by various scholarly disciplines to describe and analyze the phenomenon of sexual abuse, including attempts to identify causes and effects, do not provide clear answers to the question of the nature of what happen in sexual abuse. The first steps of the analysis show the need for a philosophical reflection, and point to the directions of such a reflection which can help to understand that the harm inflicted on a young victim by sexual abuse consists in a damage at the “core of the person,” of his own subjectivity, of his own “self.” It is an “anthropological harm or damage” resulting from “becoming an object” for the abuser. It interrupts the process of becoming an autonomous subject who understand himself and is able to enter in a dialogical relationship with others. The gist of the damage of child sexual abuse remains hidden behind the tangible long-term effects. These effects are often insurmountable during the victim’s lifetime. It indicates that we are dealing with damage to “who I am” – damage to the being of a sexually abused person. So, the person harmed in this way knows neither who I am – the person who experienced this harm, nor who you are – the perpetrator who harmed him and, in a sense, who the other is in general. Understanding the “anthropological harm” inflicted by sexual abuse clearly shows the challenge of the process of transitioning from the experience of “becoming an object” to discovering and rebuilding one’s own subjectivity, one’s own self, without denying the harm. Anthropological reflection concerns also the person of the perpetrator, who turned out to be the “bearer of evil.” Here, we have questions about intentionality, about responsibility for one’s actions, but also about the whole misery of a human being who, by objectifying another person, probably reduces himself to an object. Also, in the case of the perpetrator, understanding the process of becoming a perpetrator may help in the process of his resocialization, that is, the process of restoring his experience of his being as a free person open to meeting the other “you” who must not harmed.
3
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The Response of the Catholic Church in the United States to Offences of Sexual Abuse of Minors Committed by Clerics Based on the Example of the Diocese of Fairbanks

75%
Lewandowski P.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2022
|
vol. 12
|
issue 1
53-74
EN
Offences of sexual abuse committed by clerics, which are a grave sin, cause physical, mental and spiritual harm to their victims and greatly harm the community of the faithful. In order to prevent such situations from happening anymore, it is necessary to take great responsibility for minors, for people who habitually have an imperfect use of reason and for people to whom the law recognizes equal protection. This concern may be considered an indispensable part of the mission entrusted to the Church, which, as a community of the faithful, strives for the salvation of every human being and for the common good of the community in which it carries out its mission. The answer to how to accomplish this task and how to bring church communities out of the deep crisis caused by sexual abuse of clergy comes from the Catholic Church in the United States, including the Diocese of Fairbanks.
4
Publication available in full text mode
Content available

The Response of the Catholic Church in the United States to Offences of Sexual Abuse of Minors Committed by Clerics Based on the Example of the Diocese of Fairbanks

75%
Lewandowski P.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2022
|
vol. 12
|
issue 1
53-74
EN
Offences of sexual abuse committed by clerics, which are a grave sin, cause physical, mental and spiritual harm to their victims and greatly harm the community of the faithful. In order to prevent such situations from happening anymore, it is necessary to take great responsibility for minors, for people who habitually have an imperfect use of reason and for people to whom the law recognizes equal protection. This concern may be considered an indispensable part of the mission entrusted to the Church, which, as a community of the faithful, strives for the salvation of every human being and for the common good of the community in which it carries out its mission. The answer to how to accomplish this task and how to bring church communities out of the deep crisis caused by sexual abuse of clergy comes from the Catholic Church in the United States, including the Diocese of Fairbanks.
5
Publication available in full text mode
Content available

Abusi sessuali e spirituali nella Chiesa Cattolica

45%
Saje A.
Studia Teologiczno-Historyczne Śląska Opolskiego
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2020
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vol. 40
|
issue 2
69-85
PL
Nadużyciem seksualnym jest każde działanie niewerbalne, werbalne albo fizyczne, którym narusza się odność i przekracza granice innej osoby, niezależnie od wiekui płci, w celu osiągnięcia przyjemności seksualnej lub dokonania aktu przemocy. O nadużyciu duchowym mówi się wówczas, kiedy w kontekście religijnym zostaje pogwałcona godność osoby, która przestaje cieszyć się swoją pełną autonomią. Dzieje się to w sposóbmanipulatywny i bez zgody jednostki, której się uwłacza i poniża ją pod pretekstem duchowości w szerokim sensie tego słowa. Przemoc seksualna i duchowa są dwoma różnymi rodzajami nadużyć, które mogą wystąpić niezależnie od siebie, ale w obu przypadkach chodzi o problem sprawowania władzy i autorytetu. Nadużycie duchowe w przestrzeni religijnej jest często wstępem do nadużyć seksualnych, co wcześniej rzadziej było przedmiotem badań. Niniejszy artykuł, na podstawie opisu historycznego rozwoju przepisów prawnychw traktowaniu dynamiki i natury obu typów nadużyć, przedstawia propozycje niektórych rozwiązań. Autor dochodzi do konkluzji, że nadużycia są problemem strukturalnym Kościoła, który osobom dopuszczającym się takich czynów stwarza sprzyjającą przestrzeń dla selekcji ofiar oraz możliwości ukrycia tego, co zostało dokonane.
EN
Sexual abuse is any non-verbal, verbal or physical act that is carried out with the intention to satisfy sexual desires or to inflict violence and that violates the dignity and boundary of the other person of whichever age or sex. Spiritual abuse is perpetrated whenever the boundary of dignity of the human person is breached in a religious context such that human autonomy and dignity are violated; it happens through manipulation andwithout consent of the individual, whereby the individual is demeaned or denigrated under the guise of spirituality in the broadest sense. Sexual and spiritual violence are two different types of abuse that can happen independently of each other; both have to do with a wanton display of power and authority. Spiritual abuse often precedes sexual abuse in a religious setting; nevertheless, the former is less well researched than the latter. The article deals with the nature and dynamics of both types of abuse on the basis of a historical perspective on the development of appropriate legal norms and concludes that such abuses are a structural problem in the Church, which offers the perpetrators a favourable environment for the choice of victims and the possibility of hiding. The analysis also offers some solutions to the problem.
IT
L’abuso sessuale è ogni azione non verbale, verbale o fisica con cui si viola la dignità e si oltrepassano i confini di un’altra persona di qualsiasi età o sesso allo scopo di raggiungere il piacere sessuale o di compiere violenza. Parliamo di abuso spirituale quando in un contesto religioso viene violata la dignità della persona, per cui essa non gode più della sua piena autonomia. Ciò accade in modo manipolativo e senza il consenso del singolo, per cui sotto il pretesto della spiritualità nel senso più ampio della parola lo si umilia o annulla.La violenza sessuale e quella spirituale sono due diversi tipi di abuso che possono avvenire in modo indipendente l’una dall’altra, ma in entrambi i casi si tratta della questione dell’esercizio del potere e dell’autorità. L’abuso spirituale in ambiente religioso è spesso il preludio dell’abuso sessuale ed è meno studiato del primo. Sulla base di una descrizione storica dello sviluppo delle prescrizioni giuridiche nel trattamento della dinamica e della natura di entrambi i tipi di abusi, l’articolo propone alcune soluzioni, giungendo alla conclusione che gli abusi sono anche un problema strutturale della Chiesa, che offre agli autori degli abusi un ambiente favorevole a selezionare le vittime e la possibilità di nascondere quanto commesso.
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