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Morality, Society, and the Love of Art

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EN
The principal focus of the essay is the idea of artistic value, understood as the value of a work of art as the work of art it is, and the essay explores the connections, if any, between artistic value and a variety of other values (social, moral, educational, and character-building) in human life. I start with a series of observations about social values and then turn to moral values. Beginning from Goethe’s claim that ‘music cannot affect morality, nor can the other arts, and it would be wrong to expect them to do so’, I proceed from music through the other arts; I distinguish different conceptions of morality; I highlight what I call a work of art’s positive moral value (its power for moral improvement); and distinguish three kinds of moral improvement, one taking pride of place. My conclusion is that the positive moral value of works of art has been greatly overrated. I then return to the social values of art, looking at the situation from a very different point of view and reaching new conclusions, some of them positive. I end by explaining why my observations and arguments about the positive moral value of a work of art in no way diminishes the importance of art in human life, the true end of art having an importance in human life not guaranteed by morality.
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Aesthetic Supererogation

88%
EN
A number of moral philosophers have accepted the need to make room for acts of supererogation, those that go beyond the call of duty. In this paper, we argue that there is also good reason to make room for acts of aesthetic supererogation.
EN
Diplomacy in the contemporary world is put into jeopardy and faces numerous threats such as armed conflicts, terrorism or economic crises. It is often the case the above problems stem from failure to implement moral values in the international life and relations. The situation requires an in-depth reflection and change of mentality. The issue can be handled best with the teaching of Pope Francis addressed to diplomats. He presents his thoughts on the world and the changes which take place therein together with the assessment of the present events, all this being made via a thorough analysis of the development of international relations and specific incidents around the world. By addressing international issues the Pope shows paths which modern diplomacy should follow. The problems of utmost importance are respecting human dignity, overcoming poverty, striving for brotherhood and dialog as well as commitment to achieve world peace. The above topics gain a pastoral dimension in the teaching of Pope Francis addressed to diplomats.
EN
Any scientific intercession that has as objective the understanding of the significances of the “principle of law” needs to have an interdisciplinary character, the basis for the approach being the philosophy of law. In this study we fulfill such an analysis with the purpose to underline the multiple theoretical significances due to this concept, but also the relationship between the juridical principles and norms, respectively the normative value of the principle of the law. Thus, extensive references to the philosophical and juridical doctrine in the matter are being materialized. This study is a pleading to refer to the principles in the work for the law’s creation and application. Starting with the difference between “given” and “constructed”, we propose the distinction between the “metaphysical principles” outside the law, which by their contents have philosophical significances, and the “constructed principles” elaborated inside the law. We emphasize the obligation of the law maker, but also of the expert to refer to the principles in the work of legislation, interpretation and applying of the law. Arguments are brought for the updating, in certain limits, the justice – naturalistic concepts in the law.
Studia Gilsoniana
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2019
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vol. 8
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issue 3
621-643
EN
In his paper, “The Concept of Value in the Ethical Thought of Cardinal Karol Wojtyła,” Tadeusz Ślipko argues that the thought of Karol Wojtyła was not faithful to the truth. This paper attempts (1) to bring into question the validity of Tadeusz Ślipko’s claim and (2) to show that Wojtyła can be embraced not only as an ambassador of the truth, but that such an acceptance allows us to embrace the truth itself. The paper consists of three parts. After (1) framing the stage with a more developed showcase of Wojtyła’s view of value within the bounds of morality as seen from antiquity, it (2) summarizes Ślipko’s objections and reservations and, then, (3) expands on Wojtyła’s stance in relation to the objections and offers relevant solutions.
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