Search results - CEJSH

1

Pokój dobrem wspólnym ludzkości

100%

Majkowski W.

Sympozjum

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2013

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issue 1(24)

23-43

EN

The author of the article presents peace in the world as the greatest common good. Nonetheless the peace has always been the most desirable good, human history is rather a history of wars than of a peaceful cooperation of the peoples. According to the author, presently peace in the world is imperiled with wrong ideologies, social injustice, lack of religious freedom, and radical proselytisms. If any war brings about deaths among many peoples: soldiers and civil population, a war in the modern world kills them many times more because of high destruction capacity, the technologically advanced weapons possess. This is why the peace is the highest and the most desirable common good of today’s world. Peace is not simply a lack of hostile action. Peace is not a state of things, which is given once forever; vice versa, it should be always conquered, and billed. Engagement for peace in the world is a duty of any human person, but in a particular way of the politicians because they rule the nations, and take decisions. For peace in the world are responsible also international organizations. The United Nations Organization is one of them.

2

Pacem in terris – magna charta pokoju

63%

Burkat J.

Sympozjum

|

2013

|

issue 1(24)

45-59

EN

The author of the article shows the intent and the features of Pacem in terris which makes this document the magna charta of peace. At the first place it is presented the structure of the Encyclic. According to John XXIII peace is not a given state of things, but a result of order and justice in a society and in the world. In any society and in the world there should be respected human rights. But on the other side it is necessary to keep in mind that to every right corresponds a duty, because there is a reciprocity of rights and duties between human persons. Peace is the highest common good; “nothing is lost by peace; everything may be lost by war”. Presently everybody has to realize that the true and solid peace between nations consists not in equity of arms, but in mutual trust. Additionally, peace is not a reality which is achieved once forever. It has to be gained and build. Building peace is an universal duty. This is primarily a tusk of the politicians, but also a tusk of every person. The first step in this engagement for peace is a peace in man’s oven heart, because there can be no peace between men unless it takes place within each one of them. Only under this condition peace can be achieved on the society and between the nations.

3

Media a postawy propokojowe

63%

Czuba K.

Sympozjum

|

2013

|

issue 1(24)

95-111

EN

In the modern world mass media are one of the most powerful instrument of influencing others. They can be used ether for good of a man or for his detriment; they can serve society or destroy it. Mass media are also an instrument of peace or war in the world. They are instrument of peace when they are an instrument of truth and promote justice among people, and serve the common good. They become an instrument of war when they lye, destroy social and religious values, promote social conflict. The main duty of the journalist is writing the truth. To fulfil this role he has to be free. Also for that reason he cannot be at direct service of the politicians, who usually are willing to use this instrument for their own good or the good of their parties; a journalist should not pursuit of the sensation, which usually serve for nothing positive.

4

Antropologiczno-aksjologiczny wymiar encykliki Pacem in terris

63%

Podgórski R. A.

Sympozjum

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2013

|

issue 1(24)

61-71

EN

The author of the article undertakes analysis of the Encyclic Pacem in terris from two perspectives: anthropologic and axiological. The starting point of the Document is thesis that peace has been always an important common good. Presently, because of the nuclear weapons, different states posses, peace becomes the highest common good. Eventual nuclear war would be able to annihilate the whole population of the world and destroy our culture. Peace, however, is not a given state of things; it is a dynamic process. It has to be gained and build. The most important way of building peace is creation of the society in which human rights are respected. There are two reasons for such a respect for human rights: anthropologic – every man is a human person, and flowing from the Christian faith – human persons are equals in front of God, because they all are God’s creations, redeemed through death and resurrection of Jesus Christ, Son of God. There is, however, a reciprocity of rights and duties. Therefore those, “who claim their own lights, yet altogether forget or neglect to carry out their respective duties, are people who build with one hand and destroy with other” (PT, 30).

5

Myśl Wincentego Granata wobec problemów współczesności

51%

Majchrzak J.

Filozofia Chrześcijańska

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2020

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vol. 17

179-198

EN

The aim of the article is to present relevance of the personalistic Granat’s thought in the context of contemporary social challenges. In the article, I analyze the topic of Christian humanism in Granat’s thought. I point out that he saw the sources of this concept in man’s aspirations to learn the full truth about himself. Granat saw the final answer to these desires in the relation of man and the sense of his existence to the person of Christ. I also consider Granat’s opinion about the role of the Catholic church today. I would like to draw your attention to the fact that Granat clearly emphasized the deep spiritual and apostolic dimension of the Church, pointing out that the Church is above all the Mystical Body of Christ. Therefore, the fundamental task of the Church is to unite God’s children around Christ. The Church also has a duty to proclaim to man that he cannot understand himself without Christ. The Church accomplishes these goals by administering the sacraments and moderating interreligious dialogue. I consider the issue of peace in his philosophical refl ection as well. According to Granat the source of peace is God. Man drawing his strength from his closeness with God can contribute to peace through mutual respectful relationships. At the state level the key role is played by the concern of each country for the common good and international cooperation in this field. In conclusion, I formulate summarizing remarks.

6

Religie i pokój w Iraku

51%

Imach M.

Teologia Praktyczna

|

2014

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issue 15

125-145

PL

.

7

Rola katechezy w wychowaniu do pokoju w pięćdziesiąt lat po encyklice Pacem in terris

51%

Offmański A.

Sympozjum

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2013

|

issue 1(24)

113-135

EN

Educating for the virtue of peace is one of the key issues of the Church’s mission. It was also placed amongst the socio-cultural transformations of the XX century, becoming a leading theme after the issuing of two encyclical letters by Pope John XXIII – Mater et Magistra and Pacem in terris – dedicated to social problems. In catechesis related to the time of the Council one can find reflections of attempts to educate for pro-peace attitudes. Despite the fact that Vatican Council II did not issue any document directly related to catechesis, nevertheless the Council inspired numerous formulations and indications in catechetical literature which focus on existential concerns and finding a way to dialogue with the contemporary world. Parochial catechesis as well as the teaching of religion – after its return to Polish schools – undertakes the education for peace within the framework of axiological thinking. When referring to the teaching of the Counciliar and post-Conciliar popes, catechists look to accomplish the idea of peace presented in Pacem in terris by using four “pillars” or principles: truth, justice, love and freedom. It is important to underline at this point that the dialogue that aims at arousing a common concern for peace must respect the natural law and safeguard the dignity of every human being. In the post-modern world are not these values becoming rather “meaningless”? This is the leaning of the article’s author.

8

Duszpasterstwo parafialne w służbie pokoju

51%

Wroceński J.

Sympozjum

|

2013

|

issue 1(24)

137-161

EN

Parish ministry is an organized religious activity of the Church which consists of serving believers with proclaiming God’s Word, celebrating Eucharist, administrating others sacraments. Within the Church believers enter into personal interactions, they help one another, and confessing their faith, they bear witness of God’s Good News to unbelievers. As an organized activity within the Church, it has to be regulated with proper legal acts. Parish ministry involves lots of particular activities on the above mentioned fields which are directed towards building parish community. An immediate consequence of parish ministry is a reconciliation with God, unity of the believers and any person of good will. Strong experience of one’s faith can be helpful to other persons to gain peace in their hearts. Every believer must be a spark of light, a centre of love amidst his follow men. And he will be this all the more he lives in communion with God, and the more he achieves peace within his heart. Peace in one’s heart is a condition of peace within families and between nations.

9

Pokój Boży w pismach natchnionych Starego Testamentu

51%

Homerski J.

The Biblical Annals

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1991

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vol. 38

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issue 1

5-16

PL

The „peace of God” does not occur in the books of the Old Testament. Though the idea of the peace of God is very vivid in them. One should not look for it in the semantic field of the word „shalom” but in the context of those hagiographic texts, especially those written by prophets, in which there appears the word „shalom” and in those oracles which deal with the idea of peace, though the very word „peace” does not turn up. The peace of God is God’s gift which man cannot give to himself or work out. This means those spiritual goods thanks to which man (both as an individual and society) is in total harmony with God and creature.

10

Ład moralny a pokój światowy

51%

Kawecki W.

Sympozjum

|

2013

|

issue 1(24)

73-93

EN

When analysing the encyclical Pacem in Terris from the perspective of 50 years after its promulgation, the emphasis should be put on existing and still valid implications between the moral order and the issue of peace. These refer mainly to the economic, political and international cooperation. John XXIII stressed the point that every Christian in his own conscience is bound to engage in the cause of peace and civilization. He opted for the responsible religious and moral culture in order to bridge the existing gap between the religious faith and the conduct of individuals. The Pope advocated the formation of a true culture of business, with due consideration given to human dignity. By that means the theological character is assigned to the economy in the sense that faith perceives the economic activity in the perspective of the dynamism of salvation. Recognizing the need for an axiologication of politics, the Pope called for practicing a political culture in which the culture of solidarity would constitute an integral part of international cooperation, and hence it would lead to tangible benefits both on the economic, social and political level and on that of healthcare and physical development. According to John XXIII, the formation of international solidarity and culture of peace is a duty of ruling authorities. Peace is supposed to inspire and to drive human beings and nations in the direction of tolerance and of universal solidarity, which in turn is based inevitably on the moral order.

11

Łódzkie herstorie dla “Women, War and Peace”

45%

Kuźma I. B., Pietrzak E., Instytut Etnologii i Antropologii Kulturowej Uniwersytet Łódzki, Katedra Teorii Polityki i Myśli Politycznej Akademia Humanistyczno-Ekonomiczna w Łodzi, Inga B. Kuźma – związana z Instytutem Etnologii i Antropologii Kulturowej na Wydziale Filozoficzno-Historycznym Uniwersytetu Łódzkiego d. h. n. h. w. d. e. U. a. z. i. i. t. A. R. i. P. A. R. o. h. W. ł. I. S. G., Edyta Pietrzak – antropolożka i teoretyczka polityki d. h. n. s. w. d. n. o. p., inga.kuzma@uni.lodz.pl, edytapietrzak@ahe.lodz.pl

Władza sądzenia

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2016

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vol. 9

PL

Artykuł jest efektem badań prowadzonych w ramach projektu „Kobiety, woja pokój” realizowanego przy wsparciu programu Europa dla obywateli. Porusza kwestie kobiecej obecności w historii i przedstawia jej przykłady. Składa się z trzech części: wyjaśnienia czym jest herstory jako nurt badawczy, prezentacji symbolicznej relacji między kobietą, wojną i przemocą oraz przedstawienia wojennych opowieści łodzianek

EN

The article is the result of research conducted within the project “Women, peace Seekers” implemented with the support of the Europe for Citizens Programme. It raises issues of women’s presence in the history and presents examples of it. It consists of three parts: the explanation of herstory as current research area, the presentation of the symbolic relationship between a woman, war and violence and presentation war herstories of female Lodz residents.

12

Pojednanie między narodami warunkiem i owocem pokoju. Refleksje nad dokumentami Kościoła katolickiego Polski i Niemiec oraz Rosyjskiej Cerkwi Prawosławnej

45%

Mierzwiński B.

Sympozjum

|

2013

|

issue 1(24)

163-180

EN

The main intent of this article is a view of the Polish-German and Polish–Russian relations in the spirit of the Encyclic of John XXIII – Pacem in terris. A particular significance on this field posses the document of the Polish Catholic Church, the letter of the Polish bishops of November 18, 1965 addressed to their German episcopal brothers. Among those who had signed the document were: Cardinal Stephan Wyszyński and the bishop of Cracow – Karol Wojtyła, the future Pope John Paul II. While preparing celebration of one thousand anniversary of baptism of Poland and the Polish State, Polish bishops, in the name of the Polish people, decided to initiate a reconciliation process with Germans. There was in the letter a famous sentence: “we forgive and we ask for forgiveness”; this referred to all kind of injustice in the past, which took place among those two nations. Polish Communist State authorities used the letter, and in the particular the just mentioned sentence, as a pretext to sharply attack the Polish bishops. The letter itself, later on called a Message, nonetheless incomplete understanding from the side of the German bishops – had initiated a radical change in the Polish-German relations. The second analyzed in the article document is a Common Message to the Nations of Poland and Russia of August 17, 2012 of the Polish Catholic Church in Poland and the Russian Orthodox Church. The intent of the Message is a dialog and reconciliation. Nonetheless the document is formulated in quite general terms, the Pope Benedict XVI in his speech to the diplomatic corps January 7, 2013 called it: “a strong signal given by believers for the improvement of relations between the Russian and the Polish peoples”.

13

Zagadnienie pokoju w "Objaśnieniach psalmów" św. Augustyna

38%

Nocoń A.

Vox Patrum

|

2003

|

vol. 44

119-129

IT

L'analisi del problema ha preso le mosse dall’analisi del contesto politico in cui si svolse la vita di sant'Agostino, da cui emerge un'epoca contrassegnata da una autentica continuita di guerre.

14

Pokój jako element ideowy myślenia utopijnego

38%

Kuźmicz K.

Annales Universitatis Mariae Curie-Skłodowska, sectio G (Ius)

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2019

|

vol. 66

|

issue 2

EN

Reflection on war and peace is inextricably linked to utopian thinking. In social utopias, war-related issues are one of the most realistic descriptions. However, peace is a universal value in Utopias. This is not only ideological issue, but also a destination that utopias are trying to achieve. The author, on the example of selected utopias from different periods, showed their anti-war message. It has a timeless character and is also valid in the 21st century.

PL

Refleksja na temat wojny i pokoju jest nieodłącznie związana z myśleniem utopijnym. W utopiach społecznych kwestie dotyczące wojny stanowią jedne z najbardziej realnych opisów. Jednakże to pokój jest w utopiach wartością o charakterze uniwersalnym, stanowiącą nie tylko ich element ideowy, ale przede wszystkim cel, do którego dążą. Autor na przykładzie wybranych utopii z różnych epok ukazał ich antywojenne przesłanie. Ma ono ponadczasowy charakter i jest aktualne również w XXI w.

15

Liturgia uczty ofiarnej – komunia z Chrystusem i braćmi

38%

Maciaszek P.

Łódzkie Studia Teologiczne

|

2007

|

vol. 16

165-176

EN

The text entitled, “Liturgy of the Sacrificial Feast – the Communion with Christ and Brothers” presents an analysis of prayers and acts found in the Rite of Communion or that part of the Holy Mass which is leading from Our Father until after the Holy Communion Prayer. These Rites are imbued with the meanings connected with union with Christ, peace and union with our brothers. They allow the faithful to participate in God through the Divine Union with Him. In addition they expound the social dimension as the very word explains, that is “communio”. Separate elements of these rites represent as if steps, phases of this Communion.

16

Idea wychowania do pokoju w programach pomocowych dzieciom w Afryce

36%

Babicki Z.

Forum Pedagogiczne

|

2017

|

vol. 7

|

issue 1

211-226

EN

Humanity has been afflicted by all kinds of disputes, conflicts, wars for centuries. The modern world is also not free from various pressures that often swell to the point where they turn into open armed conflict. Human life, its development and the fate of civilization depends on strengthening and safeguarding world peace. In this context, particular importance is peace education, or education for peace, mutual understanding and respect for the dignity of every human being. The biggest victims of the war are always children and it is they who need special assistance and support in development. Targeted to them aid programs should include the idea of education for peace, so that they shape the young generation in the attitude of: respect for others, the value of life, altruism, empathy.

PL

Ludzkością od wieków targają różnego rodzaju spory, konflikty, wojny. Współczesny świat również nie jest wolny od różnych napięć, które często nabrzmiewają do tego stopnia, aby następnie przerodzić się w otwarty konflikt zbrojny. Życie człowieka, jego rozwój i los cywilizacji zależą od umocnienia i zagwarantowania pokoju na świecie. W tym kontekście szczególne znaczenie ma edukacja na rzecz pokoju czy też wychowanie do pokoju, wzajemnego porozumienia i poszanowania godności każdego człowieka. Największymi ofiarami wojny są zawsze dzieci i to właśnie one potrzebują szczególnej pomocy w rozwoju. W kierowanych do nich programach pomocowych powinna zawierać się idea wychowania do pokoju, tak aby kształtować w młodym pokoleniu postawy: szacunku dla drugiego człowieka, wartości życia, altruizmu, empatii.

17

Some Reflections on the Theory of Hybrid Activities

32%

Szałek B. Z.

Athenaeum. Polskie Studia Politologiczne

|

2020

|

vol. 68

7-17

PL

Niniejszy artykuł przedstawia kilka uwag na temat teorii działań hybrydowych. Analiza przedmiotowej literatury wskazuje, że obecnie nie ma czegoś takiego jak rzeczywista teoria działań hybrydowych. Interpretacje i definicje działań hybrydowych różnią się w pewnym stopniu, a niektóre istotne problemy nie są w ogóle poruszane. Na przykład niektórzy autorzy są zdania, że działania hybrydowe składają się z jednoczesnych militarnych i niemilitarnych operacji. Ta opinia jest niekoniecznie słuszna, jako że niemilitarne działania mogą poprzedzać działania militarne. Monitorowanie tej fazy działań hybrydowych jest szczególnie ważne. Tak zwane „zarządzanie kryzysowe” swoim obecnym zakresem pokrywa, z punktu widzenia prakseologii (nauki o korzystnym, sprawnym działaniu), zbyt wąski obszar działań.

EN

This paper presents some remarks on the theory of hybrid activities. Analysis of relevant texts indicates that at present there is no real theory of hybrid activities. Interpretations and definitions of hybrid activities differ to some extent and certain important features are missing. For example, some authors opine that hybrid activities consist of simultaneous military and non-military operations. This opinion is not necessarily true as non-military activities can precede military activities. Monitoring this phase of hybrid activities is particularly important. The so-called “crisis management” covers (from the viewpoint of praxeology) a too narrow area.

18

Pokój w refleksji wybranych filozofów niemieckich a programy szkolne na rzecz wychowania do pokoju. Przypadek programów szkolnych landu Hamburg

32%

Leek J.

Studia z Teorii Wychowania

|

2018

|

issue 3 (24)

253-271

PL

Przedmiot refleksji teoretycznej oraz badań empirycznych w prezentowanym artykule koncentruje się wokół wychowania do pokoju. W pierwszej części podjęto próbę przedstawienia poglądów wybranych niemieckich myślicieli od Oświecenia do czasów współczesnych na temat pokoju. W drugiej części dokonano analizy programów szkolnych historii, geografii i wiedzy o społeczeństwie, obowiązujących w landzie Hamburg w latach 2004-2014, pod kątem występujących w nich celów i treści wychowania do pokoju. Wynika z niej, iż wychowanie do pokoju oparte jest przede wszystkim na wartościach takich jak tolerancja, poszanowanie godności, równość, solidarność i odpowiedzialność za siebie i innych. Ponadto obecne w programach cele i treści nauczania promują wiedzę i umiejętności na rzecz zapobiegania konfliktom i przemocy, rozwiązywania sporów i tworzenia warunków dla zapanowania pokojowych relacji z innymi.

EN

The paper focuses on theoretical reflection and empirical research in the field of peace education. The first part attempts to present the views of selected German philosophers from Enlightenment to modern times. The second part analyzes the school curricula of history, geography and social knowledge, valid in Hamburg in the years 2004-2014, in terms of their goals and content of peace education. The current paper claims that peace education is based primarily on values such as tolerance, respect for dignity, equality, solidarity and responsibility for oneself and others. In addition, curricular objectives and content in the curricula promote knowledge and skills to prevent conflict and violence, resolve conflicts and create conditions for the establishment of peaceful relationships with others.

19

Współczesne zagrożenia pokoju. Nauczanie Jana Pawła II do dyplomatów

32%

Makowski P.

Teologia Praktyczna

|

2017

|

issue 18

233-249

EN

The article presents the teaching of John Paul II on obstacles to the realization of peace addressed to diplomats. The Pope emphasized that the obstacles to the realization of peace have nothing to do with the pluralism of ideas and actions, and manifest themselves in painful clashes between people, groups, categories of people, nations and blocks of countries. They undermine the dignity and rights of man and the nation. They deepen mutual distrust and hatred, becoming a great danger to maintaining order in the international arena. John Paul II, speaking of peace, pointed out that it becomes increasingly distant in today’s world. Peace is at stake wherever the human spirit is oppressed by poverty or constrained by socio-political or ideological injunctions.

PL

Artykuł przedstawia nauczanie Jana Pawła II na temat przeszkód w realizacji pokoju skierowane do dyplomatów. Papież podkreślał, że przeszkody stojące na drodze do realizacji pokoju nie mają nic ze słusznego pluralizmu idei i działań i objawiają się w bolesnych starciach pomiędzy osobami, grupami, kategoriami osób, narodami i blokami państw. Podważają godność i prawa człowieka oraz narodu. Pogłębiają one wzajemną nieufność i nienawiść, stając się wielkim niebezpieczeństwem dla utrzymania porządku na arenie międzynarodowej. Jan Paweł II, mówiąc o pokoju, zwracał uwagę, że we współczesnym świecie staje się on wartością coraz bardziej odległą, że pokój jest zagrożony wszędzie tam, gdzie duch ludzki jest gnębiony przez biedę lub krępowany przez społeczno-polityczne czy ideologiczne nakazy.

20

„Dopokąd tańczą”. Taniec jako język zaangażowania na rzecz (s)pokoju

32%

Roszak J.

Kultura Współczesna. Teoria. Interpretacje. Praktyka

|

2020

|

vol. 111

|

issue 4

193-203

EN

The choreographic productions of an American couple with an immigrant background are discussed here in the context of working for peace. The selected dance expressions of Keone and Mari Madrid activate the language of engagement, shedding some light on a variety of contemporary social problems related to isolation: the drama of contemporary refugees (We Are) and those suffering from the COVID-19 pandemic (Good Vibes Dance). The artistic duo’s multisensory choreographic works shift the viewers’ focus to the kinaesthetic code as well as the words and music, telling a story that is to facilitate a better understanding of social issues. Concentrating on the quality of the me–me, me–others relations, the Madrids allow us to redefine what we think about dance and recognise it as a readily available tool for building peace. The artists treat the dance as an innate language that undoes isolation.

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