Search results - CEJSH

1

Tolerancja – nowe imię sprawiedliwości

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Siemianowski A.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

51-66

EN

While making references to historic facts the author of the present paper shows that tolerance in communities is absolutely necessary. It is founded on: 1) acceptance of the objective sense of fundamental values; 2) justice in mutual relationships; 3) love as a force that stimulates co-existence of human beings.

2

Tolerancja z punktu widzenia filozofii realistycznej

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Chłodna I.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

151-160

EN

In the present culture we have many various notions of tolerance. In the colloquial speech it is very elastic and ambiguous term, because of the difficulties in estabilishing one, universally valid definition of this word. It is an important question whether we can establish a universal notion of this word – which takes into consideration the man as the person? Such universal approach to the problem of tolerance is possible – basing on the realistic theory of the human person. This theory is based on universal relation to every man, determined by his own accidentalness, potentiality and transcendence. According to this theory the personal life – the life of every man qualifies the same set of factors- inclinations: the cognition, love, the freedom (and the responsibility), the subjectivity in law, the vital sovereignty and the religious dignity. In accordance with this theory, only such idea of tolerance is adequate, which make possible integral personal development of every man. However every other conception, which destroys this universal deposit of personal life consequently deserves the negative assessment.

3

Czy filozof powinien być tolerancyjny? Zagadnienie tolerancji w refleksji metafilozoficznej

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Rembierz M.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

113-132

EN

The present paper is an attempt to understand tolerance in meta-philosophical reflection (hence the question posed in the title: Should a philosopher be tolerant?). By doing so the author links a contemporary debate on the nature of philosophy and philosopher’s profession. The opposing views are being considered here – on the one hand those according to which tolerance is a much desired feature of a philosopher, and on the other hand those according to which the value of tolerance in philosophy is questioned. Our attention is focused on the answer to the following question: How is it possible to reconcile the requirement to seek the truth (with its methodological and axiological rigours) with the postulate 0that we should be tolerant of different views and treat the plurality of views and statements as a positive value. It has been shown that it is possible to accept the value of tolerance within the field of philosophy while remaining neutral with regard to disputes concerning the acceptance or refusal of post-modern ideas and statements. A postulate of tolerance can be formulated even if one is a conscious and consequent representative of meta-philosophical options of classical philosophy or analytical philosophy. The statements in which the concepts of tolerance and plurality are used come mainly from the representatives of the Lviv-Warsaw School. The author analysed and compared them. The opinions under study treat tolerance as a positive value. It is contrasted with aggression and compared with humbleness which a philosopher needs. It is also treated as a moral virtue which a philosopher needs. From such a point of view it is possible to adjust it to a clear presentation of one’s opinions and defence of one’s own views. The following suggestion of Tadeusz Kotarbiński was quoted: “whenever you deal with someone else, always try to put yourself in his position, look upon the problem from his point of view. It gives understanding of someone’s opinion, raises the spirit of tolerance, weakens the intensity of conflicts”.

4

W sprawie granic tolerancji

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Brożek A., Jadacki J.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

25-36

EN

Our thesis reads: tolerance is not a moral value. There is no moral obligation of being tolerant. Moreover, sometimes we are morally obliged to be intolerant. We define “tolerance” as follows: A person x tolerates a given action of a person y if (x is convinced that there is a person z such that the action of y is bad for z) and (x consciously does not act counter to this act of y). The essence of tolerance should be distinguished from motives of tolerance which may be very varied. Only some of these motives are positively valuable. In the Gospel, there is no absolute dictate of tolerance. On the contrary, we cannot tolerate acts directed towards our neighbors and causing that something bad happens with them. Tolerance of acts directed towards ourselves is a moral duty but only on some conditions, concerning motives of not counteracting. There are at least three limits of tolerance. The first one is of logical character: we can tolerate everything but not intolerance of other people. The second one is of practical character: tolerance should be adequate to «parameters» of tolerated action. The third one is of psychological character: sometimes tolerated actions appear to be psychologically (or also physically) unbearable.

5

Przyczynki do ejdetyki tolerancji

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Stachewicz K.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

99-112

EN

In the contemporary world tolerance has became a widely recognized value and a fundamental moral principle. Plurality in our world is a challenge for a man who is supposed to be tolerant. As a result of excessive language usage in modern discourse, tolerance lost its distinct meaning and sense. They should be sought through philosophical analysis. In the perspective of value ethics, tolerance reveals itself as a moral value founded on other values such as humility in the face of truth, recognition of other people’s dignity and freedom, acceptance of differences etc. Taking it out of this context and making it an autonomous moral principle appears to be a misunderstanding. Deeply set in other values, tolerance is a variety of justice and does not pose a threat to classically understood ethos of man.

6

Different does not mean worse: anti-discrimination at school

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Rola B.

Problemy Opiekuńczo-Wychowawcze

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2020

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vol. 591(6)

25-36

EN

The education reform implemented since September 1, 2017 has caused a great confusion in society. The first issue is the educational value of actions taken at school. In accordance with the provisions of educational law, upbringing means supporting a child in development towards full maturity in the physical, emotional, intellectual, spiritual and social sphere, and should be strengthened and supplemented by activities in the field of prevention of children and youth (art. 1, item 3 of the Education Law Act). New educational and preventive programs are being created in educational institutions, and should refer to the content of the new core curriculum. What priorities will be included in these programs depends on the creative activities of teachers. The article is an attempt to reflect on the important tasks of school in the context of equality education, resulting from the belief that “All human beings are born free and equal in dignity and rights”. (Art. 1. of the Universal Declaration of Human Rights). The reflection presented refers to both legal and ethical aspects of the teacher's work. It describes the methodological solutions that can be used in the class's educational program or the school's preventive and educational program. Teacher support in the area of anti-discrimination activities is a response to the need to promote at schools equal treatment and respect in a socially diverse world.

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Amicus Plato, kilka uwag o Janie Amosie Komeńskim i jego czasach

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Nowak Z.

Siedleckie Zeszyty Komeniologiczne seria Pedagogika

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2021

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vol. 8

221-232

EN

The life and output of outstanding people, and John Amos Comenius was undoubtedly one of them, is often judged ahistorically and selectively, exposing what has stood the test of time, was a precursor to the future. It is forgotten, because it does not fit into the idealized picture, that like everyone, even the greatest were children of their times, they shared the opinions and superstitions of their contemporaries, and their successes and failures were determined by forces and processes far beyond their extraordinary possibilities. Comenius' achievements, the fact that he did not play such a role in the creation of pedagogy and universal school as he could, were burdened by the debilitating wars, the religious division of Europe caused by the speech of Martin Luther and the Scholar’s unequivocal standing on one side of the dispute, which for a long time practically closed the other, antagonistic side and most of the Continent to his pedagogical ideas.

8

ГЕНДЕРНА ТОЛЕРАНТНІСТЬ: СОЦІАЛЬНО-ПЕДАГОГІЧНИЙ АСПЕКТ

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Мотуз Т.

Педагогічні науки: теорія, історія, інноваційні технології

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2015

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issue 8(52)

364-375

EN

The article highlights and summarizes the main theoretical and methodological approaches of the researchers about the phenomenon of gender tolerance. The concept of gender tolerance is formulated as active social life of a personality, which manifests itself in the recognition of equal legal and moral status of both sexes, the variety of manifestations of gender behavior. This is receiving and understanding relevant to their representatives and the opposite sex, acceptance and recognition of different types of gender identity, the ideas of gender equality in society. The gender tolerance can manifest in social relations and social behavior. The essence and structural components of gender tolerance as personal formation (cognitive, emotional, and behavioral) are refined, possible models of gender tolerance are defined. The article formulates important principles of tolerance in relations between the sexes, such as respect for human dignity regardless of sex; adoption opposite sex partner as it is; respect for the right to be another one; willingness to accept the opinion of the opposite sex partner; recognition of equality, cooperation, the spirit of partnership between two sexes. Based on the results of the study the issues that remain outside of systematic development are identified. At the present stage of development of pedagogical theory and practice the insufficient and fragmented content, pedagogical tools and conditions of providing gender tolerance are designed. Methods of criterion-level evaluation of gender tolerance according to the age characteristics of students require to work on, and the inclusion criteria of gender tolerance to the regulatory framework on education. Teaching activities to educate the younger generation the basics of gender tolerance require appropriate software and procedures and training. The obligatory condition of realization of these objectives is the inclusion in the curricula for the students of pedagogical specialties of the disciplines "Pedagogy of tolerance" and "Gender pedagogy", which will ensure quality training of future teachers to work with students on issues of tolerance education and gender education. Training will enable future teachers to understand the essence of gender tolerance as personal education, to ensure the educational process and accurately choose the forms and methods of work with unemployed youth in teaching gender tolerance.

9

Inność obiektem tolerancji. Kształtowanie postaw tolerancyjnych u dzieci w wieku wczesnoszkolnym w ich środowisku edukacyjnym

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Bazaniak J.

Poznańskie Studia Teologiczne

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2009

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issue 23

323-357

10

ZJAWISKO TOLERANCJI W ŚRODOWISKU MŁODZIEŻY SZKOLNEJ

80%

CHEŁCHOWSKI J., STOJECKA Z. R.

Scientific Bulletin of Chełm - Section of Pedagogy

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2018

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issue 1

259-275

EN

Tolerance, which is the basis for the stability of a democratic state, is an attitude characterized by respecting different views, beliefs and preferences. Throughout history, many philosophers, ethicists and sociologists have been researching this issue in order to find the causes of intolerance in the societies and the possibilities to limit it. Solutions were also sought on the international arena, what was expressed in the implementation of conventions and declarations. It seems particularly interesting to learn about the attitudes of school youth towards the differences of others, and their opinions about the level of tolerance of people around them.

11

Polish and Belaursian students’ attitudes toward other nations

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Krajewska-Kułak E., Kułak W., Okurowska-Zawada B., Kułak A., Shpakau A.

Progress in Health Sciences

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2012

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vol. 2

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issue 2

29-42

EN

Introduction: Approximately 7,000 different ethnic groups and nations inhabit the earth, and most of the tensions among people stem from prejudice and intolerance. Purpose: To assess a student perception of foreign nations and cultures. Materials and methods: We used the original questionnaire to assess the views of 150 students from Poland and 102 students from Belarus. Results: Twenty percent of the Polish respondents indicated that Poland is a tolerant nation; in contrast, 70.6% of Belarusian students claim that theirs is a tolerant nation. Almost 57% of the Polish and 34.3% of the Belarusian students knew a person belonging to a national or ethnic minority. 37.4% of the Polish respondents and 12.7% of the Belarusians were convinced that tolerance among foreign nations has increased. Neither the Polish nor the Belarusian students wanted to have as a neighbor, partner or spouse, a colleague at school who was a drug addict, homosexual or HIV positive. Nearly 40% of the Polish and 77.5% of the Belarusian respondents indicated that national minorities could have the opportunity to learn their language by accessing extra lessons offered at school. Fifty-eight percent from Poland and 52.9% from Belarus were opposed to providing financial assistance to support foreign cultures and traditions, and the same number believed that foreign students could communicate in their language in local offices. The Polish students’ most positive features were attributed to the Italian, French, and Greek, whereas the Belarusian students held the British, Finnish and French in the highest esteem. The Polish respondent's most negative features were attributed to Gypsies and Russians, and the Belarusian students had the lowest esteem for the Germans, Arabs and Chechens. Conclusions: Poles are not tolerant nation, but their acceptance is increasing. Belarusians are tolerant, but their acceptance is declining. We found differences in the positive and negative perceptions of other nations depending on the nationality

12

From tolerance to the secular State in Italy

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Tokrri R.

Academicus. International Scientific Journal

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2015

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issue 11

51-62

EN

The discourse on tolerance began over two centuries ago and yet is still unfinished. Was Voltaire in 1763 with his “Treatise on Tolerance”, condemned religious intolerance persuaded by religious fanaticism of the judgment of the Court of Toulouse. Although the idea of tolerance was born in Europe, it saw and still sees intolerance. Intolerance of yesterday reminds us wars, inquisitions and crusades, instead the modern Europe shows that even between globalization and multiculturalism often proves incapable of “import” different cultures. But from the legal point of view the term tolerance is far from that of secularism. It follows that individuals in a system that tolerates doesn’t enjoy equality their fundamental rights, because they are not legally placed on the same level. Legal Italian tolerance experience has been for many years a condition for the cults other than Catholic. The Albertine Statute in 1848 welcomed it in the article 1, and it was the task of the new Constitution outlining the principles of a State not only secular but also pluralistic.

13

Moral and legal education of high school students

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MAKAROV A.

Edukacja-Technika-Informatyka

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2014

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vol. 5

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issue 1

497-499

EN

The article discusses the nature and significance of moral and legal education of high school students as a basic psychological and educational problem. The author analyses scientific positions of educational classics and makes an attempt to distinguish benchmarks helping to improve the moral and legal culture of high school students.

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Tolerancja jako wyznacznik tożsamości... społeczeństwa obywatelskiego – Michaela Walzera wizja tolerancji

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Jurak K.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

277-292

EN

Civil society is a sphere of human relations in the area of the state that is essentially different from the state. It is open to participation on the part of free and equal citizens, who co-operate on behalf of the common good. It is a sphere of differences, divisions and conflicts, and at the same time a sphere of creating relationships between citizens. In order to ensure a good co-existence within society, tolerance is necessary. Michael Walzer, an American philosopher working on ethics, political and social philosophy, stresses that fact. This article is a reconstruction of his views on the significance of tolerance for civil society. Walzer gives several definitions of tolerance, then he describes five forms of the government of tolerance and says about three countries that do not match any of these forms. Walzer regards civil religion as especially important for the identity of civil society. He separates the sphere of the state and the sphere of political community, which is civil society in fact. He stresses pluralism as an important feature of civil society and says that tolerance is so vital because it allows citizens to co-exist peacefully in society, so they can build strong relationships and co-operate with regard to the common good.

15

Definicje i granice tolerancji

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Wolak Z.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

37-50

EN

Tolerance is very important in modern society, philosophy and theology, but it is not easy to define the notion of tolerance. Sometimes we can use our intuitive notion but very often this way of using it in a philosophical or even practical discourse can increase a danger of misunderstanding. I want to present a trial of a more specific definition of the notion of tolerance as a relation between some variables. The basic definition is: Tol(x,n,y,z,o), which can be read: the person x tolerates in grade n person y in area z and in circumstances o. Starting from this basic definition, I will present and analyze some examples which can help to better understand the meaning of different kinds of tolerance. These examples also encourage us to extend proposed definitions in order to capture different meanings of tolerance. In addition, they describe such oc currences which are similar to tolerance but in fact they are beyond the typical meaning of its notion. I also propose some remarks about a theory of tolerance. In this theory, I show how we can move the line between theory and the notion of tolerance and other notions and theories. At the end of the paper, there is an example concerning the Catholic Church and its tolerance in some difficult matters. It explains how the Church is intolerant in moral teaching; however, can be more tolerant than other institutions in the practice of tolerance.

16

Tolerancja – szacunek dla odmienności

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Wieczorek K.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

67-78

EN

Tolerance is an imperfect human response to human imperfectness, and is revealed, among other phenomena, in an inevitably subjective character of the criteria which we use in making moral choices. Freedom of citizens in the face of law entails freedom of accepting one’s own hierarchy of values, within the area encircled by the borderlines of the rule of respect to the freedom of others. Tolerance which is defined in that way is a mode of conflict-free co-existence of representatives of various cultural, religious world-views traditions in a global society. It should be implemented in legal norms as well as by public institutions.

17

Bezwstydna tolerancja, czyli rozważania o granicach tolerancji

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Kasperek A.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

185-196

EN

Provocative tolerance addressed by the author is understood as tolerance without borders as a result of which culture has been blurred. A lack of remorse and then provocative tolerance are dangerous for culture, creating a number of divisions, subtle distinctions, in a word: forming an order. The author points out that blatant tolerance manifests in three fundamental values that organize culture. These are relations in terms of truth, goodness and beauty. In his paper, he analyses the presence of provocative tolerance in relation to truth and beauty.

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Tolerancja a problem „Innego”... w perspektywie wielokulturowości

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Miczka-Pajestka M.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

197-204

EN

The article contains considerations on problems of understanding the Different/Foreign or rather the Different/Another in perspective of post-modern multi-culture phenomenon. There have been pointed out some difficulties of defining and specifying a term of tolerance among many common culture meanings. The Author is trying to respond to the following questions: Can we talk unanimously about tolerance? Is it possible to draw a range of its meaning and interpretation acceptable deviation?

19

"Moja matka Gęś..." czyli uwagi o konstrukcji „ja” w logice kulturowej i kwestii tolerancji

80%

Korusiewicz M.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 1 (12)

223-240

EN

The concept of tolerance is rendered through three different ways of perceiving the relationship between the subject and the surrounding world: the sharp separation of ‘I’ and ‘non-I’ where the second item is objectified and/or monstrualized as the eternal Other; the blurred borders between the spheres of ‘I” and ‘non-I’ resulting from the, generally understood, cultural tradition of the East based on the paradoxical logic; the dialogical relation ‘I ‘ – ‘You’, where the ‘non-I’ perceived as the person conditions the constitution of the human identity – the option rooted in Chasidic tradition continued by the philosophy of dialog. The author binds the above analyses within the frames of old stories of Mother Goose.

20

Postawy mieszkańców Krakowa wobec Marszu Równości – raport z badań

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Piechota G.

Państwo i Społeczeństwo

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2011

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issue 4

49-63

EN

Equality Parades, which are connected with demonstrating social diversity which is the source of social inequality of Polish society to the public and which have been organised in big Polish cities for a few years, get a varied public response. They evoke reluctance of a part of the society, are actively supported by others but the majority of Poles do not openly declare their support or disapproval for public manifesting of otherness and demanding equal rights for minorities. Lack of open manifestation of views thus makes it difficult to analyse tolerance level that would determine the actual attitude of Poles to minorities, including sexual ones. The survey that was carried out in Krakow after Equality Parade in 2010 was an attempt to examine the views of Krakow residents concerning the organisation of such demonstrations and getting to know the level of tolerance for public manifestation of views by minorities, including sexual ones.

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