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1

Refleksje o stylach życia

100%

Rodziński A.

Roczniki Nauk Społecznych

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1978

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vol. 6

5-13

EN

The article contributes to the recent discussion on the nature of lifestyles commenting on the problems of conformity and nonconformity, convention and invention in the community culture and in the cultivation of the spiritual values. The author emphasizes, in particular, the importance of the realization of moral values which do not threaten to impede the originality that must be manifested in every day life both through individual and social predilections. Full autonomy of self-identification in the formation of personality and lifestyles is, above all, a result of the moral effort of always respecting the person as the basic value.

2

Znaczek pocztowy jako środek przekazu

100%

Rodziński A.

Roczniki Nauk Społecznych

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1983

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vol. 11

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issue 1

125-131

EN

From among mass means of communication the postage stamp draws probably least attention of sociologists. In the paper the author demonstrates that the themes of postage stamps are associated with almost all human affairs. The stamp performs social, aesthetic, informing and educational functions. It brings people, members of the great world-wide family of men, closer together. The postage stamp is also a work of the art of printing. It transmits information through its graphic and icon-like symbols and through a brief caption. It serves as a means to popularize culture, styles of life, achievements of the human thought, also technical, and familiarizes the beauties of nature. But, above all, the postage stamp is a particularly meaningful transmitter of mass messages.

3

Osoba wobec osoby

100%

Rodziński A.

Roczniki Nauk Społecznych

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1975

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vol. 3

77-84

EN

The author states that Christian philosophy is not merely a philosophy pursued by Christians or one in agreement with the faith; it is primarily, a philosophy which takes up questions suggested by theology. The problems of inter-personal relations were - according to the author - suggested by the Gospels which showed a trinitarian vision of God. Those considerations on the relations of the Persons in the Holy Trinity lead then to considerations of the relations existing among human persons. The dogma of the Holy Trinity amphasizes the communal character not only of Divine Persons but also of human beings. The author discusses extensively the analysis of values, pointing out that a person is the ultimate connecting point between a value and a being as being. A personal being has its own needs for various values, itself representing a variety of values - both as substance and as a personal unit. Reality, in general, is not axiomatically neutral and, above all, no person is neutral in relation to personal objects possessing the same nature. It is a matter of opening towards mutual and interpersonal solidarity and affirmation which is proper to every person. People are not self-sufficient; they need many persons and things. They must serve others if they want to be served and what's more they seek for and find themselves outside themselves, behaving disinterestedly and unselfishly. All human matters are focused around the value of person as person.

4

Bogactwo i ubóstwo w świetle myśli chrześcijańskiej pierwszych trzech stuleci

100%

Rodziński A.

Roczniki Nauk Społecznych

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1994-1995

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vol. 22-23

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issue 1

203-207

EN

Drawing on the texts from both the New Testament and the early Christian writers - Hermas Tertulian, Orygene, Alexandrian Clement, St. Cyprian, Laktancian - the paper outlines two intellectual, ascetic and rigoristic, and solidaristic trends. They modulate the then opinions of Christians on the issue of the property disproportions and decent usage of the owned things. In view of the fact that payment on behalf of the poor, either directly or indirectly, that is through the bishop and the communal Treasury, and due to its purely consumptive character of community in using material goods one cannot speak of any "communistic" character" of the milieus under question, even in extreme situation. One may and should, however, talk about "communionistic" orientation and an analogical practice of the faithful. The poor and rich turn out to be in need of one another, they are doomed to symbiosis, the more so that in the supernatural order it is the rich man who is poor, while those who are lack the material good abound with God’s grace, which they entreat, or at least may easily entreat both for themselves and for those thanks to whom they do not suffer utter privation as to that which their bodies need.

5

Wartość bycia osobą jako centrum świata wartości i wyznacznik epistemologicznego profilu etyki

100%

Rodziński A.

Roczniki Nauk Społecznych

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1999

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vol. 27

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issue 1

5-15

FR

La personne comme sujet immuable, inalienable − et par suite éternel − c'est aussi la valeur primordiale, valeur des toutes autres valeurs, diverses sujets de correspondance réelle à celle-la. C'est pourquoi chaque personne humaine est une image spécifique des Personnes Divines. Et voilà le fondement d'une éthique personnaliste chrétienne, relationelle («communionistique»), mais pas relative. Par conséquent la valeur morale sensu stricto est avant tout et partout un mode d'affirmation interpersonnelle, c'est-a-dire une manière d'amour integral, une forme de dilection constante, autodonative et fidèle, une expression mutuae personarum prosistentiae. La métaphysique d'être comme être et la métaphysique des valeurs (comme valeurs) − toutes les deux − se montrent d'ici réciproquement bien complémentaires.

6

Osoba ludzka u brzegów przemijania

100%

Rodziński A.

Roczniki Nauk Społecznych

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1990

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vol. 18

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issue 1

109-113

EN

The author takes as a genuine and true value only that which really suits us in some respect, and not that which is our or somebody else’s illusion. He emphasizes that every being turns out to be axiologically manifold. The human person is a value in himself and invariably remains as such. According to the author the natural dignity of the human being has been upgraded by the Redemption of Christ. A Christian should feel it his duty to confirm his status of „being a person” which was bestowed on him in God’s creative act. He should respect this dignity which makes him an heir to Redemption. In our times there are various dangers on the way of personal culture, the dangers of our consciousness being filled up by trifle things or illusory „values”. They do not enrich man’s personality. Yet there are those still whose realization enriches the human being but only in an incidental and transitory manner. They constitute an episode in one’s life as a train of experience. A train of experiencing whatever is not yet a full human life. The latter expresses itself in its affirmation of the other person as a person, on the account of the fact that he or she is a person and has his or her own dignity. If such a gift of oneself is a sincere and genuine one, then it enriches the giver himself as an unquestionable right, a title to a common interpersonal esteem. Such a gift expresses the truth about love which makes the most precious meaning of life and death.

7

Co to znaczy „humanizować” kulturę?

100%

Rodziński A.

Roczniki Nauk Społecznych

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1977

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vol. 5

51-61

EN

Who is man actually and in essence? To this question differently answer the various personality dominants and world outlooks, expressing themselves, in truth, in different life styles and thus revealing the complex multifariousness of human existence, and yet, on the whole, taking into account the autotelic, non-instrumental, unlosable and common to all individuals value - identical since non-produced - perhaps best describable as a personal (supraparticular) human dignity. On this how far that value, within various thinking and acting systems, will be appreciated and affirmated, namely in such or other type of internal and environmental culture, will depend the future of the humanism idea, and even its full and adequate understanding, leading towards mutual respect, tolerance, and common assent to the right of differing in opinions and actions based on this exactly unlosable and immovable fundament, which is human dignity. Neither under the sign-board “homo faber” nor „homo ludens” there is a rescue for mankind: the productivistic and psychodelic mentalities are both infected with the same phisicalism, cutting off man from others’ subjectivity and from his own. The very humanization of man’s world is its re-personalization : instead to reificate the human world one ought to restore to things - even those inanimate - a full spiritual, interpersonal sense.

8

O alternatywach w kulturze

100%

Rodziński A.

Roczniki Nauk Społecznych

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1981

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vol. 9

161-170

EN

In every kind of cultural formation there exists a certain consistence in the observation of forms and standards. The behaviour of individuals and social groups is influenced by them and the values resulting from the adopted standards determine the general line of life and equally importantly, the quality of life. The author analyses such general possibilities in life, to a degree antagonistically directed, taking as an example the antinomy between ’’comfort” and ’’adventure”. He concludes that both ’’the man of comfort” as well as „the man of adventure” are much too one-sided, treating their own and other people’s existence in a purely emotional way. Spiritual values, which do not necessarily evoke emotions, are more important for human culture and only they can ensure the man authentic and stable inner integration and in consequence a sense of purpose in life (both individual and common) in a world conceived of as a continually developing pluralistic unity.

9

Rozróżnienie między osobą a naturą jako punkt wyjścia w reinterpretacji antropologiczno-filozoficznych podstaw etyki

88%

Rodziński A.

Analecta Cracoviensia

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1970

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vol. 2

PL

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Refleksje o stylach życia

Znaczek pocztowy jako środek przekazu

Osoba wobec osoby

Bogactwo i ubóstwo w świetle myśli chrześcijańskiej pierwszych trzech stuleci

Wartość bycia osobą jako centrum świata wartości i wyznacznik epistemologicznego profilu etyki

Osoba ludzka u brzegów przemijania

Co to znaczy „humanizować” kulturę?

O alternatywach w kulturze

Rozróżnienie między osobą a naturą jako punkt wyjścia w reinterpretacji antropologiczno-filozoficznych podstaw etyki