Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 3

first rewind previous Page / 1 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Hat Familie Zukunft? Analysen und Perspektiven aus dem deutschsprachigen Raum

100%
Marschütz G.
Family Forum
|
2011
|
vol. 1
45-61
EN
The number of families is waning; and what is more, they are smaller and smaller, less stable and diversified. Nevertheless, desire for family in young people is extremely high. Politicians and people of the Church emphasize the importance of the family for the future of the society. But, does the family itself have the future? Demographic data seem to speak against it. They prove (1) declining and biographically held off propensity to marry, (2) increasing number of divorce and (3) decreasing number of births. In consequence, they speak about pluralisation of life forms, in addition, family life forms are constantly decreasing compared to non-family forms. From the point of view of the sociology of the family, multidimensional modernization processes of the past dozens of years constitute a basic attempt to explain these family turning points. Changed courses of women’s biographies, who are not focused only on families anymore, completely changed living standards of today’s families, and also ways to start a family. The question is whether structural, cultural and individual processes of pluralisation expressed in social transformations in their immediate consequence mean that in future an ordinary family, that is married parents who with their own children live in the same household, will become a borderline case and will be replaced by an unexpected mixture of family and non-family life forms. Some sociologists interpret it in this way and they cannot see that from the individual perspective an ordinary family isn’t treated as a borderline case in any way, but it is considered to be a regular case. In this way contemporary family transformations should be treated as a symptom of difficulties that allow to live the family life in the context of contemporary society. It is a challenge for the integral family policy which in the best manner possible would counteract the “structural ruthlessness” of fashionable social systems so as to find suitable conditions for craving for a family. First of all, there is a need for a new assessment of family benefits and a new division of family functions according to gender. The economic burden for people who undertake the parental responsibility should be also taken into consideration as a hindrance to a new family and should be overcome. Success of the family is determined by the external and internal general conditions. Specifically family logic of self-love, which allows both marriage partners and children to discover unempirically a form of humanity, should be shaped and deepened in a responsible way. It is there that the matrimonial and family form of life is deeply rooted, it is what makes the family united and what determines its success. The family is never a system which is shaped by external conditions, but it is shaped from the inside as well.
2
Content available remote

Gewalt gegenüber Familien. Theologisch-ethische Herausforderungen

100%
Marschütz G.
Forum Teologiczne
|
2015
|
vol. 16
7-22
DE
Gewalt wird im Zusammenhang mit Familie zumeist als Gewalt in der Familie verstanden. Hierzu gibt es seit einigen Jahrzehnten zahlreiche Studien. Dieser Artikel behandelt dagegen jene Formen von struktureller und kultureller Gewalt, denen Familien als ein soziales Teilsystem im Kontext moderner Gesellschaften unausweichlich ausgesetzt sind. Im Anschluss an begriffliche Klärungen zur Gewalt, insbesondere zur strukturellen und kulturellen Gewalt, werden zunächst die strukturellen, individuellen und kulturellen Pluralisierungsprozesse der Moderne in ihren fundamentalen Auswirkungen auf Familien aufgezeigt. Sodann werden zentrale Aspekte der strukturellen und kulturellen Gewalt gegenüber Familien verdeutlicht. Diese haben zur Folge, dass die Familie im Kontext moderner Gesellschaften sowohl in ihrer Gründungsbereitschaft als auch in ihrer Lebensfähigkeit immer mehr gefährdet ist. Theologisch-ethische Herausforderungen verweisen nicht nur auf die Aufgabe einer umfassenden Familienpolitik, sondern auch darauf, dass die spezifische Eigenlogik von Ehe und Familie als Lebensform von Würde begleitet und ermutigt wird.
PL
Mówiąc o przemocy w kontekście rodzinnym, przeważnie bierze się pod uwagę przemoc wewnątrz rodzin. W wielu badaniach przeanalizowano to zjawisko. Autor artykułu zajmuje się formami strukturalnej i kulturowej przemocy nad rodzinami, którą spotyka się w naszych społeczeństwach. Najpierw wyjaśnia koncepcję przemocy, zwłaszcza przemocy strukturalnej i kulturowej. Następnie omawia strukturalne, kulturowe i indywidualne procesy pluralizacji w nowoczesnym społeczeństwie oraz ich wpływ na rodziny. Wreszcie zwraca uwagę na kluczowe aspekty przemocy kulturowej i strukturalnej, na które napotykają rodziny. Aspekty te wskazują na utrudnienia w zakładaniu rodzin oraz obrazują, w jaki sposób wpływają na życie rodzin już istniejących. Analiza problematyki w perspektywie teologiczno-etycznej pozwoliła na wniosek o konieczności wzywania do odpowiedzialnej polityki rodzinnej i upewniania się, że małżeństwo i rodzina są wspierane zgodnie z potrzebami wynikającymi z godności oraz logiki.
EN
When we talk about violence in the context of the family, we mostly consider violence within families. A fair amount of studies have analysed this phenomenon. This article, however, deals with the forms of structural and cultural violence families encounter in our societies. First, we will clarify conceptions on violence, especially on structural and cultural violence. Then, we will talk about the structural, cultural and individual processes of pluralization in our modern society, and about the way these processes affect families. Finally, we will point out the crucial aspects of cultural and structural violence that families encounter. These aspects have proven to make it difficult for people to found a family to begin with, and for already existing families to survive. From a theological-ethical perspective, we have to call for a responsible family policy, and make sure that marriage and the family are encouraged in their specific dignity and logic.
3

Sterben in Würde

100%
Marschütz G.
Review of Ecumenical Studies Sibiu
|
2014
|
vol. 6
|
issue 2
174-196
EN
To die in dignity is often understood as a personal right to independently determine the time and the way of one’s own death, assuming dignity as a quality of life that wouldn’t exist in serious illness or in the final stage of life. On the contrary and from a traditional point of view dignity belongs to a person’s being that can never get lost and hence has to be respected also at the end of life. For that reason, from a catholic point of view a voluntary euthanasia as a deliberate killing of a person is definitely rejected. However, a so-called ‘aggressive medical treatment’ must be avoided because it doesn’t accept the actual situation of death and only causes a pointless extension of life. Nevertheless, the palliative care is essential to provide people even in their final lifetime with quality of life and to help them with the personal acceptance of death.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.