Search results

1

Prawa człowieka a prawa rodziny

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Mazurek F. J.

Roczniki Nauk Społecznych

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2000-2001

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vol. 28-29

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issue 1

97-128

EN

Human persons living in a family have universal and indivisible rights that are based on man's inborn dignity. From the philosophical point of view that dignity is a substantial, autonomous and self-defining being. From the legal point of view it is a physical subject. On the other hand, family, from the philosophical point of view, is a sui generis reality – an accidental being. Family is not recognised as a legal subject in the Polish family law or in the new Constitution (of April 2, 1997). In the Chart of Family Rights family is recognised as a subject of law. The Chart does not have a character of a legal document – it does not have a binding legal force – so it can be said that family only is a subject of morality and not of law. However, in the Pact of Economic, Social and Cultural Rights family is recognised as a subject of law. A two-plane relationship occurs here. The foundation of the rights of a human person is his inborn dignity, whereas the rights of family members are the foundation of family rights. They are not collective human rights but the rights of another subject, that is of family. Family has social, freedom and solidarity rights with corresponding correlative duties.

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Założenia nowego ładu gospodarki światowej

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Mazurek F. J.

Roczniki Nauk Społecznych

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1978

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vol. 6

215-232

EN

The author analyses the United Nations documents referring to (the so-called “new world economic order”, and particularly to the Charter of Economic Rights and Duties of the States and documents of the Church referring to the problem of development of the Third Worlds. Extant economic structures are characterised by the-division .Of the world into centre and peripheries dependent on the former and are. formed on- the basis of wrong individualistic-liberal principle of profit and free competition - - without the participation of the Third World. Socio-economic development of the international community within the framework of these structures, is' impossible. The Charter of Economic Rights and Duties of the States concentrates on three problems: firstly, on securing the sovereign equality of all states; secondly, on industralization of the Third World: thirdly, on improvement of terms of trade. Basing his argument on the social doctrine of the Church, the author accepts the following leading principles from which requests for help, and s recommendations for development policy may be derived: the principle-of equal access to material and cultural goods for all people; the principle of equality of all people and all states in their dignity; and the right of every person to integral development. The author points out the principle of justice as the most important of the fifteen principles listed in the above mentioned charter. International justice is based, according to the author, on two inseparably linked extremes: on ”suum cuique tribuendi” - on what falls by right to every subject, and on cultural- -economic cooperation as an essential factor of realization of that ”suum”. International justice should be realized in three dimensions: as justice in the sphere of production of goods (distribution of work); as justice in economic take-off; and justice in distribution of economic goods (profit). The program of the new world economic order takes for granted not exactly and not only the change on behalf of .the Third World done at the expense of other industrialized countries, but also the radical transformation both of inter- national and internal economic structures. Such a transformation would be in the interest of developing countries. The postulate of change an the international division of work, which constitutes one of the elements of the program of the new order, has two aspects: a - the industrialization of developing countries which, according to the Declaration of Lima, should reach 25% share in world production in the year 2000; b - granting priviledged conditions of sale on the markets of industrialized countries to export from developing countries (that should be done by introduction of preferential tariff for that export). Another important element of the new world economic order is the tendency toward gaining economic independence - understood as sovereignty dn relation to the ownership supplies, control over the activity of spuprastate corporations, along with the nationalization of foreign capital. This program also includes the proposition of trade improvement and profit stabilization. The program of the new world economic order evolves toward the creation of a system of economic assistance which is also called the system of economic security of developing countries. This system is composed of three elements: a - an integrated raw-materials program assuming the change in the relationship between prices of raw-materials and industrial goods, and profit stabilization; b - the extinction of foreign debts of developing countries; c - the covering of the trade deficits of developing countries. Moreover, this evolution can be seen in the transition from the concept of economic growth to the concept of integral development. The author further believes that the Convention of Lome is an attempt to bring to life the assumptions of the new world economic order.

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Wkład Stolicy Apostolskiej w ochronę prawa człowieka do wolności sumienia i wolności religijnej w Konferencjach Bezpieczeństwa i Współpracy w Europie (KBWE i OBWE)

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Mazurek F. J.

Roczniki Nauk Społecznych

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2008

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vol. 36

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issue 1

45-72

EN

The article is the first part of a discussion of the issue of the part taken by the Holy See in the Conferences of Security and Cooperation in Europe. In the analyses the origin and the motives for participation of the Holy See in the international discussion on protecting human rights for the freedom of conscience and the religious freedom are presented. In the area of documents concerning human rights a special attention is paid to the significance of John XXIII’s encyclical Pacem in terris. Also, the Holy See’s postulates and suggestions that deal with the question of the value and dignity of the human person are discussed. The final analyses include the issue of the personal dimension of the right to the freedom of conscience and the religious freedom.

4

Problem kultury w konstytucji Gaudium et spes

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Mazurek F. J.

Roczniki Nauk Społecznych

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1975

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vol. 3

117-140

5

Prawo do rozwoju

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Mazurek F. J.

Roczniki Nauk Społecznych

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1983

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vol. 11

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issue 1

215-247

EN

The development of the human person should be full i.e. it should add to the development of every man and the whole man. The development is achieved through education, rearing, one’s own work, food, clothing, home and medical care. In the present world there live about one thousand million illiterate people (including the old and children under school age). According to UNICEF's report on 1981-82. 17 million children died of hunger and it is estimated that about haft of all the children living in the Third World countries is underfed and over 300 million is physically or mentally retarded. Every man has the right to education and modicum of living, however, the universalism of these rights is not parallelled by their universal protection. It is seems to be a hypocrisy that the problem of human rights is being politicalized and the quarrel over human rights between the East and West still continues in the face of a blatant threat to the rights to living and to development. In this situation the humanism of modern industrial societies appears as egoistic and selective. In the paper the author associates human rights with human needs but does not identify them. The level and range of satisfying the needs are the level and range of the realization of human rights. The author includes, after K. Vasak, the right to development to the rights of the third generation. In his opinion this right is a synthesis of all human rights. The synthesis expresses the unity of human rights and indivisibility of their realization. All rights have a universal dimension, but when the right to development is considered as a synthesis, not only its universal dimension is emphasized in the sense of its applying to every individual but also the universal dimension of its realization. The right to development is a solidarity right for „the full development of man must go together with the development of the whole mankind in solidarity” (Pope Paul VI). This is a dynamic right since it obliges individuals, national minorities, nations, countries and the whole public in the world to act for the benefit of human development and demands changes of unjust socio-economic structures. The objects of the right to development are individual persons, states, national minorities, nations, and the whole mankind. The author treats this right as a human right when he considers an individual person as an object of the right; when other objects are considered, the right is treated as a collective one. The author disagrees with these who consider the right to development as a collective right only.

6

Stanowisko Kościoła wobec koncepcji praw człowieka okresu Oświecenia i deklaracji z XVIII w.

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Mazurek F. J.

Roczniki Nauk Społecznych

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1985

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vol. 13

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issue 1

53-83

DE

Der Autor stellt die These, auf, dass die negativen Stellungnahmen der Päpste des 18. und 19. Jahrhunderts zu den Menschenrechtskonzeptionen der Aufklärungsperiode /in Frankreich/ und der Deklaration der Menschen- und Bürgerrechte von 1789 eher durch doktrinelle Gründe und die Situation der Kirche in diesem Zeitraum in Frankreich und nicht durch den "Konservatismus“ der Päpste bewirkt wurden. Auch macht er deutlich, dass die Kirche nicht negativ zur amerikanischen Unabhängigkeitserklärung von 1776 Stellung nahm. Er polemisiert mit den Autoren, die der Meinung sind, der Standpunkt des Apostolischen Stuhls zur Deklaration der Menschen- und Bürgerrechte sei negativ gewesen und erst Johannes HIII hätte diese Rechte erst 1963 in "Pacem in terris" akzeptiert. Der Autor zeigt, dass:1. selbst die zeitgenössischen Anhänger einen liberalen Konzeption der Menschenrechte die Konzeption aus dem 18. Jahrhundert nicht unkritisch und vorbehaltlos akzeptieren, dass diese eine weitreichende Evolution durchgemacht hat;2. auch Hegel und danach Marx u.a. diese Konzeption scharf kritisiert haben;3. man es der Kirche nicht zum Vorwurf machen darf, dass sie die Konzeption unbeschränkter Freiheit nicht akzeptiert hat. Schliesslich entstand der Kapitalismus, der im 19. Jahrhundert zu einer schrecklichen Ausbeutung des Proletariats führte, auf den Hintergrund des Liberalismus;4. Johannes XIII. die Konzeption aus dem 18. Jahrhundert in der Enzyklika "Pacem in terris" nicht akzeptiert hat. Gewisse Einwände wurden sogar gegenüber der Allgemeinen Deklaration der Menschenrechte der UNQ von 1948 vorgebracht, in der die freiheitlichen und gesellschaftlichen Rechte enthalten sind;5. sich die Aufmerksamkeit der Kirche seit dem 19. Jahrhundert auf die gesellschaftlichen Rechte konzentriert. Eben dieser Problematik der gesellschaftlichen Rechte des Menschen und keiner anderen war die Enzyklika "Rerum novarum" Leons XIII. von 1891 gewidmet.

7

Zagadnienie urbanizacji w społecznych dokumentach Kościoła

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Mazurek F. J.

Roczniki Nauk Społecznych

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1979

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vol. 7

49-61

DE

Der Verfasser beweist, dass Prozesse der Urbanisierung auf verschiedenen Gebieten vorlaufen, und zwar auf einem wirtschaftlichen, demographischen, kulturellen und gesellschaftlichen Gebiet. Dieses Prozess soll unter diesen unterschiedlichen Aspekten bewertet werden. Unter einem wirtschaftlichen Gesichtspunkt kennzeichnet sich die Urbanisierung durch einen ständigen Zuwachs von Zinsen der Menschen, die in ausserlandschaftlichen Berufen tätig sind. Je besser das Land entwickelt ist, desto grösser ist sein Urbanisierungsgrad, in der ersten Phase der Urbanisierung lenkte man grosse Aufmerksamkeit auf Befriedigung der materiellen Bedürfnisse, die heutige Zivilisation enthüllt immer neue Bedürfnisse, die mehr mit „sein" als mit „haben" verbunden sind, woauf Mater et Magistra hinweist Für Ausdruck eines Fortschritts des Humanismus nimmt dieses Dokument das menschliche Streben, mehr einen Beruf und Bildung zu erreichen, als zürn Vermögen zu kommen. Vom Standpunkt der Demographie aus, äussert sich die Urbanisierung im Prozess der Migra tion der Bevölkerung vom Lande in die Stadt. Im Brief des Apostolischen Stuhls vom 11V 1965 an gesellschaftliche Tage in Spanien wurde festgestellt, dass es erfolglos sein wäre, alte paternalistiche Strukturen, in deneu grosse Menschenmenge viele Jahrhunderte lang lebte, zu bedauern. Der Autor beweist, dass sich der Schwerpunkt des Urbanisierungsprozesses unter einem demographischen Gesichtspunkt verschoben hat, und zwar zu den Ländern der dritten Welt wo sich es anders, als in europäischen Ländern im 19 Jahrhundert vollzieht. Die Stadt lockt nicht mehr, sondern das Dorf stosst hinaus. Patologie des Gesellschaftslebens (Rauschgifsucht, Prostitution, Alkoholismus, Zuwachs an Kriminalität) haben ihre Gründe - Autors Meinung nach - nicht so im Mieleu der Stadt als im Mangel an Vorbereitung der Dorfleute zum Leben in einem neuen Milieu der Stadt. Oer Autor meint, dass die. Urbanisierung, die eine unwiderrufliche Stufe in Entwicklung von einer menschlichen Gemeinschaft sei, kann und soll vom Menschen gesteuert werden. Unter einem kultur-gesellschaftlichen Gesichtspunkt vollzieht sich die Urbanisierung als ein neues Lebensstil - Erscheinung von neuen Denkweisen, neuen Bedürfnissen, neuen gesellschaftlichen Verhältnissen Gaudium et spes deutet, dass immer deutlicher das Bewusstsein des Gefühls der Menschenwürde {n 26) und eine übermässige Empfindlichkeit, wenn es um Freiheit geht (n. 4). wachsen Das Prpzess der Urbanisierung begleitet stellt Octogesima Adveniens fest, eine egalitaristische und demokratische Tendenz Die Urbanisierung bringt den Begriff von Freizeit, die zur Vervollkommnung eigener Persönlichkeit und Entwicklung der Kultur ausgenutzt sein (GS n 61) Die Urbanisierung ist ein Prozess der Entstehung eines neuen Weltmusters, und Christen sind verpflichtet, diesem Prozess eine Richtung und einen Inhalt anzugeben. Das Leben in einer Grossstadt hat seine Vor und Nachteile. In der Heiligen Schrift werden Städte oft als Herd des Bösen, des Hochmuts und des Atheismus dargestellt, andererseits wurde Jerusalem zum Bild einer heiligen Stadt, zum Bild des vom Himmel hinabgestegenen (Ap. 3. 12).

8

Popieranie i obrona praw człowieka przez Kościół

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Mazurek F. J.

Roczniki Nauk Społecznych

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1984

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vol. 12

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issue 1

5-65

EN

The author shows that support and protection of human rights by the Church is drawn on the following three planes: through teaching, education and practical activity. In the Church’s documents on social matters it is believed that there is close correlation between human rights and the Gospel. The Synod of Bishops in Rome (1974) pointed out that the development- of human rights is the order of the Gospel, and that it must occupy the central place in the teaching of the Church. The Church supports and protects human rights through developing and proclaiming the integral concept of these rights. In the author’s opinion the one-sided formulation of human rights (i.e. either stressing freedom or equality) leads to a faulty realization of these. Human rights must be realized with emphasis on all of their aspects: freedom, social and solidarity ones. The Church’s contribution in protecting human rights lies in her awakening people’s consciousness that these rights concern every individual. The ignorance of human rights application facilitates their infringement. To counteract this and to protect observance of human rights both within the state and on the international plane there is great role to play by public opinion. Which constitutes a kind of sanction, namely a sociological one. The Church is an important subject in shaping public opinion, through condemnation and unmasking all forms of violence, and through protests. The Church also contributes to the observance of human rights trough education and shaping the human rights culture. Education for human rights should be based on such a hierarchy of values in which human beings are given priority over capital, spiritual values over material ones, ethics over technology, etc. It should be based on the dogma of brotherhood of men, on the truth, equal dignity. It is also important that people be educated in the spirit of tolerance and that they could criticize unjust structures and values popularized in mass media. Their education should be based on the truth and love. It should teach how to use freedom and fulfil duties. „Only that one is fully and truly free who strives for the same freedom for other people” (John Paul II). People and nations should be taught the dialogue which is a moral imperative. The author points out that there is a close correlation between the observance of human rights and peace and equates education for human rights with education for peace. He emphasizes the facet that peace is the fundamental right of man. The Church’s practical activity in support of human rights is presented in historical perspective. The social-charitable and educational activity continued through centuries by the Church has been raised to the rank of legal protection. This is closely related to human rights even when the concept of human rights itself does not exist, eg. in the Middle Ages the Church’s legislation protected such rights as we today call the right to live in peace, to culture (language), to exist as a state, etc. More and more attention is directed to the protection of human rights by local Churches in Latin America. The Holy See offers co-operation with international and other organizations in support of human rights. It had its considerable contribution in formulating and proclaiming the so-called principle of human rights in Helsinki.

9

Ochrona praw człowieka przez międzynarodowe prawo rozwoju

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Mazurek F. J.

Roczniki Nauk Społecznych

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1984

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vol. 12

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issue 1

67-98

EN

In the author’s opinion the attempt to shift human rights from the intrastate plane onto the plane of international law is by no means justified, because humans rights are already included in the latter. Rather the problem is to work out measures of realizing the rights. The international right of development constitutes such a measure. For the Third World countries this right is the right of hope. Despite the fact that this right is not part of international convention but only of the Rights and Obligations of States Charter announced in 3974 in the from of a resolution, it has its binding legal force. According to the author the principle of common appropriation of goods and the principle of solidarity constitute the fundamental parts of the international right to development.

10

Społeczne prawa człowieka

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Mazurek F. J.

Roczniki Nauk Społecznych

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1982

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vol. 10

205-230

EN

The author rejects in the present paper all the formulations of the social rights of man which in their content are limited to the obligation of government organs to active support of man. In those formulations the role of the individual and small social groups in the realization of social rights is lost. The social rights of man are understood to mean those rights (made positive or not) which refer to social, economic and cultural matters and which entitle members of the community and smaller groups to active participation in creation of consumer goods, cultural values as well as to use them. The social rights also oblige state authorities to create all possible conditions for a full development of man and to protect these rights. The definition points out to the subjects, objects and aims of social rights. The objects specify these rights: social, economic and cultural matters. Their subject, obliged to promote realization of the rights, is not only the state but also individuals and small social groups. Social rights are dynamic. Their dynamic character shows in the rights’ constant drive towards greater justice and where no fundamental socio-economic reforms take place the rights authorize and oblige individuals, small social groups and the government organs to act for the benefit of common good. The author suggests that, as social rights are subjective, they should be included in national constitutions, which would be an expression of getting rid of the lead of individualistic-liberal philosophy and would solve the contradictions between freedom and social rights. He claims that Pope John XXIII's opinion is favourable with regard to this problem as put in the Pacem in terris encyclical where the pope writes that the principal duty of the state is „codification in a succinct and clear form the basic rights of man which should constitute the basis of the whole political system”.

11

Prawa człowieka w nauczaniu papieża Piusa XI

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Mazurek F. J.

Roczniki Nauk Społecznych

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1987

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vol. 15

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issue 1

43-49

DE

Der Autor analysiert die Menschenrechte in der Soziallehre von Pius XI. auf dem Hintergrund der Weltwirtschaftskrise (1929-1932), der Festigung des sozialistischen Staates in Russland sowie des faschistischen Staates in Italien und des Nazistaates in Deutschland. Er ist der Ansicht, dass Pius XI. sich auf die Würde der menschlichen Person als die Quelle der Menschenrechte beruft. PiusXI. schrieb in QA, dass sich die Rechte des Menschen "aus seiner menschlichen und christlichen Würde" ergeben, die nach dem Bild Gottes, Ihm ähnlich, geschaffen wurde. Auf die Würde der menschlichen Person werden sich auch seine Nachfolger berufen. Pius X. verstand die Freiheitsrechte - das Recht auf religiöse Freiheit, das Recht der Eltern auf die Erziehung ihrer Kinder, auf die Wahl der Schule, das Recht der Kinder und Jugendlichen auf wahre Information in der Schule und auf richtige Erziehung - weitergefasst als LeoXIII. In der Enzyklika QA befasste er sich mit den Gesellschaftsrechten des Menschen -dem Recht auf gerechten Lohn, auf den Besitz von Eigentum, auf Versammlung, dem Recht auf Sozialversicherung, dem Recht auf Arbeit und entsprechende Arbeitsbedingungen, dem Recht auf Erholung und Freizeit, dem Recht auf Partizipation an der Mitregierung des Unternehmens und auf einen Anteil am Gewinn und dem Recht auf den Schutz dieser

12

Podmioty prawa do posiadania własności − pluralizm form wartości

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Mazurek F. J.

Roczniki Nauk Społecznych

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1994-1995

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vol. 22-23

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issue 1

185-202

EN

The author justifies that the right to own property is granted to various subjects: the individual and different bodies. He thinks that the right to own property is the demand of man’s inborn right. In view of that fact the human person is the subject of all communities which fulfil an auxiliary function. In order for these communities to fulfil their function they must in due measure have at their disposal private property. Finally, the author seeks justification for owning property by various communities in the natural right of the human person to own property. Owning property by these communities guarantees social and economic pluralism. Summing it up, the author states that the so-called principle of the general predestination of goods for all people of the human family is carried out through the pluralism of the forms of property.

13

Uniwersalność praw i obowiązków człowieka

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Mazurek F. J.

Roczniki Nauk Społecznych

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1990

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vol. 18

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issue 1

149-166

EN

The author points at the necessity to work out of universal conception of human rights and duties. In this paper he presents an outline of such a conception. The extant conceptions are partial and imbued with ideologies. They are based on false visions of man. The universal conception of human rights and duties can be worked out in tune with the interdisciplinary studies. The author removes everything that is irrelevant in this field under consideration to show the universal character of human rights and duties by way of dialogical, fundamental, prophetic, and situational criticism. In the dialogical criticism he revises, on the one hand, the current conceptions of freedom and freedom rights, and, on the other, the way in which human social rights are understood as state alms. Talking about the fundamental criticism he emphasizes the fact that the principle of human rights should be taken in its connection with other social principles such as: the principle of person’s dignity, of common good, of auxiliariness, of justice and others. The prophetic criticism is supposed to show not only the aspects of the infringement on human rights, but first of all the mechanisms of their infringement. The situational criticism permits the author to show that the so-called relative character of human rights concerns their hierarchy and modes of their carrying out, which modes are dependent on the history and culture of various nations; the basis of the universal character of human rights and duties is person’s dignity which is a universal value, independent of history, culture and other social-political systems. The author takes the standpoint according to which one cannot present the universal theory of human rights without showing beforehand an integral vision of man. He emphasizes that person’s dignity is an innate, universal and indispensable value. On the basis of this value he formulates a fundamental normative principle of human rights and duties: „persona est affirmanda propter se ipsam”. Secondly, while defining the contents of human rights he refers to the psychosomatic nature of man, which nature is the groundwork of various needs. The basic needs bear a universal character. Yet it is not needs that are human rights, their contents being values capable of fulfilling these needs. It is a human right to be entitled to a certain value (Rechtswert). Thirdly, man should be looked upon as a social being (ens sociale). This kind of approach to man allows to rationally explain the correlation between rights and duties. Fourthly, man cannot be taken as a „small god”, since he is able to do good, but also evil, to build concentration camps, to commit genocide, to steal, to lie and the like. The affairs being as such, we have to state that one cannot talk about absolute, boundless rights of freedom granted to man. They are bounded not so much by the freedom of other individuals as rather by truth and common good. The author is not satisfied with a mere presentation of the universal character of human rights, but also points at the necessity to work out a universal strategy of their defence. He says that it is necessary to establish an international authority and form democratic structures within the world society. The effective and universal defence of human rights may be guaranteed by a solidary cooperation of all nations for the sake of development. Nevertheless the very defence of these rights is already a crucial factor of the social, economic and cultural development of nations.

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Prawa człowieka w encyklikach papieża Leona XIII

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Mazurek F. J.

Roczniki Nauk Społecznych

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1987

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vol. 15

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issue 1

33-41

DE

In der Einführung erklärt der Autor, warum die Päpste des 18. und 19. Jahrhunderts einen negativen Standpunkt gegenüber der Konzeption der Freiheit und der Rechte des Menschen der Aufklärungszeit vertraten. Dieser Standpunkt wurde dem Autor zufolge von doktrinellen Gründen bestimmt, und nicht von einem Konservatismus der Päpste, wie viele Autoren meinen. Er unterstreicht, dass auch G. Hegel und K. Marx die liberale Konzeption der Menschenrechte aus doktrinellen Gründen scharf kritisierten. Kritisch schätzte dieses Konzeption auch J. Maritain ein. Der Autor verwirft die Ansicht, die Kirche hätte sich erst seit dem Pontifikat von Johannes XXIII. (Pacem in terris) für die Menschenrechte zu interessieren begonnen. Er ist der Meinung, dass sich schon Leo XIII. mit den Menschenrechten expressis verbis befasst hat, und nennt die Enzyklika Rerum novarum eine Deklaration der sozialen Rechte des Menschen. Mit dem Schutz der Menschenrechte befasste sich die Kirche ja von Anfang ihres Bestehens an. Die praktische sozial-karitative und Bildungs- und Erziehungsarbeit der Kirche wurde in der Gesetzgebung der Staaten nach langen Jahren endlich in den Rang eines Rechtsschutzes erhoben. Leo XIII. befasste sich in seinen Enzykliken mit den Freiheitsrechten -dem Recht auf Gewissens- und Bekenntnisfreiheit, dem Recht auf Freiheit des Wortes und der Lehre - und den Gesellschaftsrechten - dem Recht auf Arbeit, dem Recht auf gerechten Lohn, auf den Besitz von Privateigentum, dem Recht auf Versammlung (Schaffung von Gewerkschaften), auf Erholung, entsprechende Arbeitsbedingungen, dem Recht auf den Schutz dieser Rechte von Seiten des Staates.

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Godność osoby ludzkiej i obiektywne normy moralne jako reguły w działalności gospodarczej

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Mazurek F. J.

Roczniki Nauk Społecznych

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2006

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vol. 34

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issue 1

19-53

EN

The author subjects to revision the economic liberalism supporters’ views, according to which there is no room for universal moral norms in the area of economy. The conception of homo economicus accepted in economy and the exclusive rule of profit are a manifestation of reductionism. The conviction that the free competition – free market – acts mechanically and impersonally and solves all economic-social problems in the best way is basically incorrect. In free competition there are positive and negative elements. Free competition – “yes, but what kind?” In the article a possibly complete picture of man is shown. Man is a reasonable creature, he is internally free and able to recognize good and evil (owing to his conscience) and owing to this he is the most perfect being in the created world. In his nature, man is a social being (ens sociale); a spiritual-bodily unity; he is not completely actualized but he is open to development; he is a religious and working creature (laborem exercens, homo economicus); he is able to do good, devote oneself to others, to build just – albeit not ideal –systems: legal, cultural, social and economic. But man is also able to do evil: to kill others, to steal, to lie, to wage wars, to commit acts of terrorism and of genocide, to build concentration camps, to manipulate the needs and mentality of whole societies and to enslave others by means of mass media – that is to form a one-dimension man. In the theological-biblical language this is called sinfulness of the human nature. And finally, man is capable of – as H. Marcuse writes – “scientific idiotism”. The highest value is the inborn, n a t u r a l, dignity of the human person, which is pointed to by his mind, inner freedom and conscience. Man is created in God’s image (imago Dei). Christ’s incarnation and redemption of man show his s u p e r n a t u r a l dignity. This is theological-biblical justification. Also philosophical (rational) justification is given. The former one is binding for believers, and the latter is for unbelievers. In the Catholic social teaching both justifications are given. The ontic structure of the human person in itself gives rise to obligations, it is the highest norm. It is defined in the following form: the human person should be respected for himself, because he is a person, and not for any other reason (persona est affirmanda propter se ipsam). The very human person, his dignity, is the fundamental norm of morality that is searched for. The Decalogue, objective and universal moral norms as principles show how to respect and protect the human person. It is not recognizing and complying with moral norms and human rights for themselves that is meant here – art for the art’s sake (pure formalism) – but protection of one’s own dignity and the dignity of every other person. Both moral norms as principles and human rights have been discovered slowly, step by step, but regressions also occur; this especially happened in the 20th and at the beginning of the 21st century. Human persons are the subjects of all communities – the family, the nation, the universal human society (familiae humanae), production and service institutions. The communities do not exist by themselves, but human persons are their foundation. Human persons, and not various systems, are the subject of any activity, for the systems are not persons or super-persons – Super Ego. Hence the thesis put forward by some economists that the system is ruled by an invisible hand is absurd. In human rights three elements are distinguished: their source, contents and protection. These constitute an integral whole. However, identifying a part with the whole (pars pro toto) is a logical mistake. The debate about man’s right to work can be solved after removing this logical mistake and introducing a new term: “the right for work”; showing that work is one of man’s fundamental needs, that it is a universal phenomenon, has a multi-aspectual dimension of values. Work is an anthropological (personal), moral, social, cultural, historical and economic value. Together with the multidimensional value of work the multidimensional evil of unemployment can be seen. There have been various economic models, even in capitalism. After the fall of socialism the thesis is proclaimed that capitalism is the only alternative (logical quantifier). Recognizing the priority of the real capital over work treated as a tool and commodity bought in the so-called work market is the essential feature of capitalism. John Paul II perceives numerous positive elements in capitalism, but he also sees a few negative ones: “We have found out that the thesis saying that after the defeat of real socialism capitalism remains the only model (logical quantifier) of economic organization is unacceptable.” He does not suggest another model, but generally he states that it is “… a society in which there are: freedom of work, enterprise and participation” that is meant here. He adds: “Economy that does not take into consideration the ethical dimension and does not attempt to serve the good of man – each man and the whole man – in fact does not even deserve the name of «economy» understood as reasonable and benevolent management of material resources”. Although he sees positive elements in the process of globalization, he puts forward an imperative demand to base it on the principle of the dignity of the human person and his rights, and the good of the whole human family (familiae humanae). In the area of economy “ … in the field of economy nobody may insult the human dignity without a punishment, which dignity God himself respects greatly” (Leo XIII).

16

Czy możliwy jest „liberalizm katolicki”?

100%

Mazurek F. J.

Roczniki Nauk Społecznych

|

1996

|

vol. 24

|

issue 1

209-246

EN

In the beginning the author writes about some kind of "colour blindness" when it comes to the interpretation of the Catholic social doctrine on the part of the authors of Marxist and liberal orientation. When the Catholic social doctrine speaks about private property and freedom human rights then it is thrust into a "white sack"; however, when it speaks about social justice and social human rights, then it is thrust into a "black bag". This is done, for instance, by Michael Novak in his book Liberalizm − sprzymierzeniec czy wróg Kościoła, published also in the Polish language. In turn, the author lists some criteria how to interpret the social doctrine of the Church, and he gives two characteristics of that doctrine: invariability (fixed principles) and progressiveness. He establishes the basic presuppositions of liberalism − freedom taken negatively (the postulate to separate the Church from the State is not a presupposition, for in the cradle of liberalism − that is in Britain − it has not been regarded as such up to date), and the principal feature of capitalism − the priority of capital over labour. The author holds that "Catholic liberalism" is not possible, for the social doctrine of the Church is based on an entirely different theological and philosophical anthropology from that of liberalism or socialism. Most attention has been given to Novak's book, mentioned before, and he makes a critical analysis of it. One may notice many positive elements in Novak's opinions, but still more of them are negative. The positive elements are the following: he proves that we cannot understand liberalism without the Judeo-Christian tradition; the free market may function when the law is respected; sound economy may not persist for long in the atmosphere of moral decadence; the rights of human dignity must be acknowledged, if democracy is not to subside under its own weakness. The strength of a chain, however, is not in its strong links. Now there are many links in Novak's book. Firstly, he interprets the social doctrine of the Church in the spirit of either liberalism or Anglo-Protestant theology. Secondly, a special "method of selection" is used with this interpretation. Thirdly, he fails to notice the progressive character of the social doctrine of the Church, opposing the teaching of one pope to that of another pope, and falsifies this teaching. Fourthly, he ascribes the countries of Catholic tradition with a penchant for and susceptibility to give in to totalitarian regimes, and (former) Catholics, according to him, revel in acts of terror. In this context the author puts forward a question, were K. Marx, A. Hitler, W. Lenin and J. Stalin Catholics? And the greatest dictatorships, which appeared in the twentieth century, did they take place in the Catholic countries? Bp P. Jarecki, a disciple of prof. Schaschinga, while evaluating Novak's book writes that it is "an example of how not to pursue the Catholic social doctrine." The book contains, as Bp Jarecki states, an irresponsible criticism of the social thought of popes, there is no clarity nor logical thinking, and it is imbued with manipulation. It is true that Novak renders the social teaching of the Church in a broad manner, but is imprecise, nonobjective and often contradictory. He dedicates his book "to all those who appreciate Catholic social thought and wish to develop it further." In some other place he writes, "I do not think that Catholic social thought should serve a liberal society, quite the contrary." He also claims that "Catholic social thought, having waited very long, based itself on the fundamental principle of the dignity of the human person" and approved of liberal institutions: private property, human rights and democracy. Novak states that John Paul II accepted capitalism. In the final part of his paper the author proves that the principle of the dignity of the human person was well-known and developed in the patristic, medieval and Renaissance thought; St. Thomas used the term "dignity as many as 1760 times." The patristic and medieval thought accepted also private property. The elements of human rights, as we understand them today, are included in the Decalogue, and religious freedom in the Gospels. We find human rights in Magna Carta (1215), which was inspired by Catholic social thought. Paweł Włodkowic, a participant of the Council in Constance (15th c.) developed the idea of human rights, then it was developed by Francis de Vitoria and others. It is true that people got particularly interested in human rights in the period of the Enlightenment, but it was the Enlightenment that discovered human rights. The Athenians knew the idea of democracy. Most recent research proves that the constitutions of democratic states were inspired by the Cistercian constitutions (J. Moulin). Democracy should not be identified with a Republican regime, for it occurs also in constitutional monarchies. Novak's book, though it the imprimatur of the Dominican Provincial in the Polish edition, should be judged negatively − writes the author.

17

Wolność czy sprawiedliwość − fałszywa alternatywa

100%

Mazurek F. J.

Roczniki Nauk Społecznych

|

1996

|

vol. 24

|

issue 1

63-94

PL

In the introduction the author refers to the documents of the CSCE. In these documents we read that the dignity of the human person is the highest value, and economic activity should respect and support it. The dignity of the human person underlies the norm of morality which says, persona est affirmanda propter se ipsam; it is also the basis of all human rights as well as of social freedom and justice. It is methodologically incorrect to state that there is contradiction between freedom and justice. The error here consists in the fact that the contradiction in individual interests or social groups is concealed behind those values, and two different, exclusive (liberal and Marxist) conceptions of freedom and justice are being compared. A social freedom takes place when all human rights are recognized and respected, whereas we deal with justice when these rights are efficiently and equally protected. These values constitute each other, therefore the alternative: freedom or justice is false. One cannot speak about freedom in the sphere of economy, if the partners do not exercise equal rights. The so-called free contracts are neither free nor just, if they are enforced by the partner who is economically more powerful. Contracts must be based on equal rights and the principle of natural law (ius cogens), pact sunt servanda. Various kinds of justice notwithstanding (commutative, distributive and social), justice is one. F.A. von Hayek wrote that "the expression social justice do not belong to the category of error, but to the category of nonsense, similarly as the expression morality of the stone". We may agree with the opinion of the Noble prize winner, however under one condition, namely that we fail to notice the difference between the behaviour of man and stone. The author is decidedly in favor of the priority of labour before the real capital, and views this priority in its ontic, genetic, functional and ethical aspect. That priority is bound with the so-called human capital. The capital being man himself, his health, talents, education, professional qualifications and developed morality. Human capital has been given priority before the capital of things. Human capital is largely made up of labour and is expressed through labour. In the province of economy the highest rank should be given to creative and full of initiative work. Work is a personal, moral, cultural, social, religious and economic value, and for this reason man is entitled to this value, that is to work and to work with initiative. He is also entitled with the right to education, formation and health care. Such rights are social rights. It is critical for the economic development of the country to recognize and realize those rights, and it is also an expression of justice. The right to initiative is closely bound with the right to possess private property. It is important for the economic development of the country to respect the right to participation, for it promotes initiative "from below". Political and economic democracy takes shape when freedom and social rights are being put into practice.

18

Godność osoby ludzkiej czy prawo naturalne podstawą praw osoby ludzkiej w ujęciu Jacquesa Maritaina

100%

Mazurek F. J.

Roczniki Nauk Społecznych

|

1997

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vol. 25

|

issue 1

33-61

EN

It is true that Maritain writes that natural law (la loi naturelle) is the foundation of human rights, yet he proves that rights are natural rights in the strict sense of the term, whereas others are necessarily bound with it, and yet others are bound only in a contingent manner. The French philosopher considered natural law at two levels: ontological and cognitive. The human being possesses, likewise all other living creatures, a unique structure and goals, a normal way of its functioning (normalité de son foncionnement) - law. The goals are as follows: maintenance of existence and development. For man this law bears a moral character, for man is person, i.e. a rational, free being that has conscience, and he is the master of his own acts. Maritain calls this right a non-written law (la loi non écrite). Now in the ontic fabric of man reside goods which are his due: existence (life) and freedom. Apart from these goods he is entitled to the rights: to life and freedom. In this ontic fabric resides a natural inclination to maintain life, to give life, and to develop. One may maintain one’s existence and reach integral development by acquiring other goods and fulfilling good deeds (working). He, too, has the duty to do good, without which he will fail to maintain his existence and will not reach his goal. Following St Thomas, Maritain lays down the first principle of natural law: do good and avoid evil acts. In this principle reside the most fundamental rights and duties of the human person. It is characteristic of its interpretation that it puts rights before duties. Either of them has a personal and social aspect. The foundation of natural law is the dignity of the human person. Dignity is a metaphysical absolute value, residing in the ontic fabric of person. The core of dignity is in the soul of man, who was created in the likeness of God (imago Dei). Maritain writes: „The dignity of the human person is a word which denotes nothing, if it does not mean that the person of his or her own natury possesses [...] rights”. To know natural law - its gnoseological aspect - is a different problem. It is known spontaneously, in a nonreflective manner, and progressively as regards the degree of civilizational development of mankind, which is pinpointed by ethnology and history of societies. It was exposed to the hazard of errors just as in all other affairs, due to the fact that human reason is imperfect. However, the sound line of moral experience of the binding power of natural law was still developed and will further be developed. Following St Thomas, Maritain lists natural law, the law of nations (ius gentium), the positive revealed Divine law and (established) human law. He incorporates natural law known by way of reflection, and not spontaneously by inclination, within ius gentium and calls it the common law of civilisation (la loi commune de la civilisation). Now ius gentium is linked with natural law in a necessary manner, whereas human law is linked with it only conditionally and contingently. The author of paper proposes to call human law the law of culture. Following the above division, Maritain gives three groups of human rights: rights which belong to natural law, to ius gentium and to positive law. The rights of the human person which belong to natural law and ius gentium are inalienable, unforfeitable - absolute, yet in the aspect of their being granted to human beings. In the aspect, however, of their application they do not have the character of absolute rights, for the human person is a little god. Maritain has also given a different division of human rights: the rights of the human person as such (droits de la personne humaine comme telle), the rights of the civil person (droits de la personne civique), and the rights of the social person, in particular the working person (droits de la personne sociale, et plus particulièrement de la personne ouwrière). Speaking about the rights of the social person, he lists the rights of the people fulfilling some social, economic and cultural functions: producers, consumers, technicians, creators of culture and science. There is still a debate about the right to work, and some Catholic authors negate it, yet Maritain recognizes this right as a basic right and ranks it first among the rights of the person-labourer. He predicted that along with the progress of economic organization a new right to the title of labour (au titre de travail) would be read out, a right which he also called the title of labour (le titre de travail). Not only does the title of possessing property entitle one to manage enterprise, but also to have the title of labour. He pointed to the necessity to take up reform of capitalism and to shape a new socio-economic order. This order should be an order of the aristocracy of labour, that is such in which social, economic and political life will be run by people who are best in their job. To put this regime into effect requires a „moral revolution”.

19

Wolność i równość społeczna

100%

Mazurek F. J.

Roczniki Nauk Społecznych

|

1981

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vol. 9

215-251

EN

The author concentrates upon three problems: social freedom, social equality and the relation between the two notions (consensus or discrepancy). According to the author social freedom is realized in human rights to freedom. Social freedom is confined by unjust socio-economic and political structures, and economic underdevelopment: famine, poverty, diseases, illiteracy and the like. The realization of social freedom depends not only on the socio-economic development of a country but also on the moral maturity of all citizens, especially those wielding power. The author rejects the thesis of individualism which states that the freedom of one man confines the freedom of another man. Other men and various communities, including the state, are necessary to release freedom. Social freedom develops from the mutual participation in the inner freedom of individuals in a concrete socio-economic situation. It is realized in the state and through the state. The "confinement” of freedom on the part of the state should be carried out in the name of social freedom itself and the common good. The author also shows the existence of the interdependence of freedom and property. The process of the dissemination of private property is parallel to the process of gaining independence i.e. freedom. This principle is also valid with reference to international relations. Countries dependent economically on other countries are also politically dependent. The author thinks that it is difficult to define equality because it has a number of dimensions: ontological, socio-legal, economic, cultural and political. Equality' can be interpreted as the state of reality or a moral standard, the principle of law or the principle of the organization of economic and political life. The basis of equality in all these dimensions is human dignity. All people are equal in this respect but there are many natural differences such as: the difference in intelligence, industry, sex, health, energy. These differences result also from the process of socialization and the ability to take right decisions. Discussing social equality the author emphasizes the equal participation of citizens in the political, economic, social and cultural life of the state. The emphasis put on participation and responsibility allows the author to show not only ' the passive but also the dynamic elements of social equality. The author formulates three theses: 1) The existing natural inequalities among people lead to social inequalities. There have always been tendencies to subject other individuals (even outstanding ones) and whole social groups by breaking moral rules. The socio-economic and political system itself, in accordance with the moral principles it is based on, produces social inequalities and reinforces them. 2) It is necessary that the democratic state should represent the stable power that would preserve the social inequalities resulting from the natural differentiation of contribution to the common good, but to eliminate the inequalities originating from breaking moral rules and prevent their production by socio-economic structures. Human dignity, which must always be put before natural random differences, demands equalization whereas the random natural differences demand differentiation in dividing the national income and in other spheres. Authors who maintain that there is an antagonism between freedom and equality are accused of making a methodological mistake lying in the fact that behind the facade of basic values they try to hide the egoistically protected interests of individuals, social groups and even whole nations. The author thinks that freedom and equality are interdependent and complementary. They result from human dignity, they are justified by it and serve to protect it. Freedom and equality are realized in human rights. Human rights are complementary (they constitute a unity). Unlimited freedom leads to inequality and negation of freedom itself. Extreme egalitarianism destroys freedom and breaks equality. Into the discussion of the two systems-freedom or equality-Catholic social science introduces the concept of the unity of human rights.

20

Ochrona praw człowieka przez rozwój i współpracę międzynarodową

100%

Mazurek F. J.

Roczniki Nauk Społecznych

|

1986

|

vol. 14

|

issue 1

61-79

DE

Der Autor stellt zu Beginn fest, "es wäre Utopie, wenn man meinte, durch blosse rechtliche Instrumente könne allen Gliedern der Menschenfamilie der Genuss der Menschenrechte garantiert werden”. Er ist der Ansicht, dass das prinzipielle Problem unserer Zeit in der Disproportion zwischen Nord und Süd besteht, was die Entwicklung anbelangt. Dies ist dem Autor zufolge eine Frage des Hechts auf Entwicklung, welches die Synthese aller Menschenrechte bildet. Die Garantierung des Genusses der Menschenrechte im Weltmaßstab kann erreicht werden durch:a/ die Aufhebung aller Formen von Gewalt und ungerechter Abhängigkeit,b/ solidarische Zusammenarbeit aller Nationen zugunsten integraler Entwicklung,c/ die Veränderung der wirtschaftlichen Strukturen in den Entwicklungsländern /Peripherien/, und den hochentwickelten Ländern /Metropollen/ sowie der Weltwirtschaftsstrukturen, d/ eine Veränderung der Mentalität, was den Lebensstil der hochentwickelten Gesellschaften, betrifft,e/ die Gestaltung einer neuen internationalen Sozial- und Wirtschaftsordnung,f/ die Hilfeleistung für den armen Süden durch den reichen Korden,d/ durch self-reliance und collectiv self-reliance.

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