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O zapoznanym wymiarze pracy we współczesnej myśli politycznej

100%
Krzynówek-Arndt A.
Horyzonty Wychowania
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2015
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vol. 14
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issue 31
153-172
EN
The concept of work is largely undervalued and even disregarded in the contemporary political thought dominated by political liberalism. There is an unfortunate tendency to trap the reflection on work between two extreme positions. In Marxist terms, work is the first need of man, work creates man, and ultimately may even not only distort human nature but dehumanize man as well. In the Arendtian approach, labour and work are entirely attributed to the sphere of pure necessity. Her hierarchy of labour, work and action implies that freedom and autonomy can be realized only in action allowing for full realization of a political existence. Personalistic political thought operates between the two extreme positions mentioned above. Work is treated as the means to meet human needs, but also serves the realization of the common good and is the expression of human creativity.
PL
We współczesnej myśli politycznej zdominowanej przez nurt neutralnego liberalizmu politycznego praca jest pojęciem nieprzemyślanym, a w dużej mierze nawet zapoznanym. Istnieje niebezpieczna tendencja, aby namysł nad pracą zamykał się między dwoma skrajnymi podejściami. W ujęciu marksistowskim praca jest pierwszą potrzebą człowieka, praca tworzy człowieka, a w ostateczności może nawet nie tylko zniekształcić naturę ludzką, lecz wręcz człowieka odczłowieczyć. W podejściu wyłożonym przez Hannah Arendt w Kondycji ludzkiej praca jest w całości przypisana sferze czystej konieczności. W zaproponowanej przez nią hierarchii pracy, wytwarzania i działania, tkwi założenie, że ludzka wolność i autonomia mogą znaleźć spełnienie tylko w działaniu umożliwiającym pełną realizację egzystencji politycznej. Personalistyczna myśl polityczna unika skrajności obydwu podejść. Praca jest postrzegana jako środek zaspokajania potrzeb, ale służy również realizacji dobra wspólnego i jest wyrazem twórczości człowieka.
2
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On the Relations between Vita Contemplativa and Vita Activa

85%
Załuski W.
Avant
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2019
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vol. 10
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issue 1
15-28
EN
The goal of this paper is to formulate several observations on the psychological relations between vita contemplativa and vita activa (hereafter, respectively, VC and VA) which manifest in the context of the two following problems: (1) what basic psychological mechanisms may propel an agent to forsake one type of life for the sake of another; and (2) what effect an agent’s deep involvement in VC may have for his attitude towards VA as well as for his manner of pursuing VA (if he decides to abandon VC and pursue this way of life). In the paper, the distinction is made between VC in the strong sense (metaphysically/religiously oriented) and VC in the weak sense, and it is argued, among others, that the two features of VC in the strong sense-selflessness and otherworldliness-make VC a desirable complement of VA (in its public form): the involvement in the public sphere motivated by VA is likely to be not only more effective, but also more durable thaThe goal of this paper is to formulate several observations on the psychological relations between vita contemplativa and vita activa (hereafter, respectively, VC and VA) which manifest in the context of the two following problems: (1) what basic psychological mechanisms may propel an agent to forsake one type of life for the sake of another; and (2) what effect an agent’s deep involvement in VC may have for his attitude towards VA as well as for his manner of pursuing VA (if he decides to abandon VC and pursue this way of life). In the paper, the distinction is made between VC in the strong sense (metaphysically/religiously oriented) and VC in the weak sense, and it is argued, among others, that the two features of VC in the strong sense-selflessness and otherworldliness-make VC a desirable complement of VA (in its public form): the involvement in the public sphere motivated by VA is likely to be not only more effective, but also more durable than the involvement propelled by disappointment with the private VA. Therefore, human beings should not be thought of as (broadly) divided into two rarely interpermeating categories namely those who are ‘psychologically destined’ for VC and those who are ‘psychologically destined’ for VA. Rather, the opposite seems to be true, namely that there exist strong motivational links in the direction from VC to VA.n the involvement propelled by disappointment with the private VA. Therefore, human beings should not be thought of as (broadly) divided into two rarely interpermeating categories namely those who are ‘psychologically destined’ for VC and those who are ‘psychologically destined’ for VA. Rather, the opposite seems to be true, namely that there exist strong motivational links in the direction from VC to VA.
3
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Przedchrześcijańskie "actio" i "contemplatio" a "vita activa" i "vita contemplativa" u św. Grzegorza Wielkiego

80%
Sojka S.
Vox Patrum
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1986
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vol. 10
17-39
EN
Dissertatiuncula hac id sibi auctor proposuit, ut Sancti Gregorii Magni de vita activa et contemplativa doctrinam exponeret.
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Not Being Angel. Manichaeism as an Obstacle to Thinking of a New Approach to Animality

71%
Zawisza R.
Dialogue and Universalism
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2014
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issue 1
157-163
EN
I focus on the monastery life in Europe and its predomination of vita contemplativa upon vita activa. It is not hard to distinguish within Christianity its Manichaean component whose characteristic feature is a grudge against matter, body and sexuality. This complexity of ideas brought about the contempt of vital elements of human existence, so that its animal past, still present in Zivilisationsprozess. An alternative anthropology inspired by an evolutionism should based on the presumption that only through the appreciation of an animal dimension of us—instead of monastic desire of becoming an angel—will it be possible to create new perspectives for renegotiation of the human– animal boundaries.
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