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Aksjologia Władysława Tatarkiewicza

100%
Dziemidok B.
Filo-Sofija
|
2011
|
vol. 11
|
issue 2-3(13-14)
459-472
EN
Władysław Tatarkiewicz was not only a co-creator of Polish aesthetics (aside Roman Ingarden, Stanisław Ossowski and Mieczysław Wallis) but also, aside Henryk Elzenberg, a co-creator of Polish axiology. Main issues of Tatarkiewicz’s axiological development were: value and validation theory and happiness and perfection theory. His undebatable achievement in axiological discourse is justification of the need to acknowledge relationism as a middle ground position between objectivism and subjectivism and axiological pluralism as a position different from absolutism and axiological relativism. The article presents not only axiology explicite, contained in his theoretical works, but also tries to reconstruct Tatarkiewicz’s personal axiology, which guided him throughout his long life. The personal axiology of his, I tried to reconstruct based on his memoirs, interviews he gave, letters and my personal contacts with him.
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K rekonstrucii tradicionnyh predstavlenij о trude pо dannym jazyka (nа materiale leksikosemantičeskogo polja »Otnošenie čeloveka k trudu« v russkih narodnyh govorah)

100%
Eremina M. A.
Etnolingwistyka. Problemy Języka i Kultury
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2006
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vol. 18
221-235
PL
Autorka dokonuje rekonstrukcji tradycyjnych i współczesnych wyobrażeń o pracy na podstawie rosyjskiego słownictwa gwarowego. Szczególne miejsce w polu semantycznym ‘praca’ zajmuje stosunek człowieka do pracy. Wyobrażenia te wykazują wewnętrzną spójność aksjologiczną. Jedna z podstawowych zasad oceny człowieka opiera się na jego stosunku do pracy, na zdolnościach umiejętności i chęci do pracy. Językowe obrazy człowieka pracowitego i lenia nabierają więc cech etalonu i odzwierciedlają istniejący u nosicieli danej gwary stereotyp pracy. Autorka rekonstruuje pojęcie PRACY, wprowadzając parametry takie, jak tempo pracy, wynik pracy, zakres pracy, podmiot działania, relacje międzyludzkie w trakcie pracy, rodzaje pracy, praca i inne rodzaje działalności, przedmiotowe wzorce pracy.
EN
The authoress reconstructs traditional and contemporary images of work on the basis of Russian peasant dialectal vocabulary. A special role in the images is played by people's attitude to work, which exhibit an internal axiological coherence. One of the fundamental principles of forming a judgment of a person is based on that person's attitude to work, talents, ability and willingness to work. Linguistic pictures of a hard-working person and a lazybones, then, become an etalon and reflect the stereotype of work characteristic of the speakers of a given dialect, positive and negative judgments of people's attitude to work. The authoress reconstructs the concept of work by introducing the parameters of the speed, the result or the scope of work, the working subject, the relationships between the working people, the kinds of work or work vs. other forms of activity.
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КРИЗИС КАК БЛАГО: ОТ НЕТРАДИЦИОННЫХ ЦЕННОСТЕЙ К ТРАДИЦИОННЫМ

100%
Sedakova I. A.
Slavica Slovaca
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2021
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vol. 56
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issue 3
321 - 331
EN
The paper scrutinizes several linguistic issues which are crucial for understanding the role of a crisis as a driving force for total revision of the axiological hierarchies. Pragmatics of the key terminology, verbalization of the modern valuable ideas and parallelism of the traditional and non-traditional values are in the centre of the study. Development of the values ‘old age’, ‘life’, ‘health’ in Russian and Bulgarian languages serves as an illustration for the theoretic matters.
4

ЛЪЖАТА В АНТИЕРЕТИЧЕСКАТА ПОЛЕМИКА ПРЕЗ СРЕДНОВЕКОВИЕТО

100%
Tsibranska – Kostova M.
Slavica Slovaca
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2021
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vol. 56
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issue 3
462 – 468
EN
The article analyses the lexical means used to express the cultural concept lie in the titles against the dualistic heresies in the following sources: the Slavic translation of Panoplia dogmatics by the monk Euthimius Zigabenos, Discourse against the Bogomils by Presbyter Cosmas, and the Bulgarian translation of the Synodicon of Orthodoxy. Three semantic fields intervening to each other are referred to: the lie as a verbal act, as untruth, as hypocrisy. In the middle ages, doctrinal and religious forms of deviation from the Divine truth were the most severe form of lying. Its interpretation in different epochs and societies shows stable semantic valences. Lie is a category of the culture that has given rise to the well-established lexicon in every language.
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Aksjologiczny wymiar śmierci w filozofii Józefa Tischnera

100%
Fornal K.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
123-140
EN
Józef Tischner truly cared about human existence, human future and human relations. He called himself a philosopher of good and hope, because these two ideas were the central point of his considerations. Human existence is tragic – he used to say – but tragic is a necessary element of life drama. This drama happens in the face of death which determines life’s direction. One notices the first symptoms of finiteness in relation between him and the world he lives in. The first symptoms are visible differences, like different parts, but everywhere he can see pulsating life and unavoidable end – death. Both life and death are common denominators for all creatures. The man has a special place in the world – only he can change the world, only he knows that his life and his possibilities are limited. All human acts refer to death. Human possibilities of action are in fact natural features implemented by the human body. The human body is a source of all human acts; it is a specific tool: cognitive and dialogical. The human body is an exceptional place, a place of human self, a place where a man forms himself. The human body is also a tool of relation because every relation starts with seeing or experiencing the body of another man. Because of the relation a man can notice that everything has its own end: the world, the man, the relation. Time is the horizon of movement. Human encounters are encounters of two ends whose relation has to approve each other of their worth. To approve is to listen, to hear about his trouble – to be responsible for him and his life. Only the perspective of death, the consciousness of being mortal gives the man a possibility of being true and responsible. Only being for another one can change human fear of end to hope of authentic, good death. Christianity says that only the seed which dies can give another life. Those words were practiced by Jesus Christ whose actions broke down human fear of death. Here, death gives a new life, a new start – in other words – a new great hope.
6

O aksjologii Izydory Dąmbskiej

100%
ORBIK Z.
Kwartalnik Filozoficzny
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2011
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vol. 39
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issue 4
43 - 59
EN
Izydora Dąmbska was one of the most outstanding representatives of the philosophical Lvov-Warsaw School. Her principal interests are generally thought to be restricted to problems of epistemology and methodology. However, this is not entirely true. Very original and important axiological themes can be found in many of her works. For her many disciples Dąmbska was an example of a true philosopher. The main goal of this article is to outline the most important features of her axiological reflections.
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AXIOLOGY IN FILM COMMUNICATION - PROSPECT SPECTATOR (Aksjologia w komunikacji filmowej - perspektywa widza)

100%
Skowronek B.
Biuletyn Edukacji Medialnej
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2011
|
issue 1
29-37
EN
Valuation of a movie by its viewers during the screening is one of basic parts of reception. Presented perspective is situated in paradigms of cognitivism, linguistic view of the world and cultural study. Act of valuation consists of three components: intellectual, emotional and dependent on will .In the article movie is defined as a text of culture, being at the same time a form of art, industrial product and effect of process of social communication. Giving the axiological values is an active mental process, during which the semantic negotiations between the movie and its viewer occur-his knowledge placed in cognitive models. Valuation of movies is always made relative and it corresponds to viewer's personal perspective of the world. Author claims that finding 'objective' axiological categories in case of artistic phenomena valuation is impossible. Accepted assumption is an interpretational-hermeneutic attitude, emphasizing lecture practice ,individual valuation, understanding and pragmatic 'use' of a text and acceptance of cultural contexts and discursive entanglements broadening its meanings.
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AXIOLOGY OF THE CONSTITUTION OF THE FIFTH FRENCH REPUBILC (Aksjologia konstytucja V Republiki Francuskiej)

100%
Szymanek J.
Przegląd Sejmowy
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2008
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issue 6(89)
34-57
EN
This article deals with the axiology or the spirit of the Constitution of 1958. It originates from the assumption that the constitution establishing the Fifth Republic was a deliberately planned attempt of a complete recovery of the state, including in particular its accommodation to changing social and political circumstances of France and,after brief experiences of the Fourth Republic. The basis for proposed constructions was provided by the approval of a parliamentary system of government, which however did not mean simple repetition of the solutions having been brought by the Third and, then, the Fourth Republic. On the contrary, the authors of the constitution aimed at a far-reaching recovery and improvement of parliamentary system of government. Their basic idea was to establish a new constitution based on the strong foundations of parliamentary system, with the existence of a powerful and effective executive branch. This was, in their opinion, the precondition of implementation of its basic idea, called the 'régime d'équilibre et de collaboration des pouvoirs'. Immediately after its adoption, the Constitution was criticised, inter alia, for departing from the idea of parliamentary system, excessive exposition of the role of the executive power, degradation of a statute which was an act of a particular importance in France, or, finally, for the absence of rights and freedoms, and also because its language was not sufficiently juridical. There was also a controversy about the axiology of the Constitution, regarded by some as too eclectic, inconsistent and laconic, and by others as too shallow and reduced to a brief idea of a 'powerful executive'. An opinion was also expressed that, in principle, such axiology does not appear in the (formal) text of the Act of 1958. A wide range of views on the axiology of the Constitution of the Fifth Republic and the fact that we have to deal with an actual deficit of constitutional values is probably the result of the lack of a universally agreed definition of the concept of axiology of the constitution. This notion is often replaced with such words as 'spirit' of the constitution, its 'origins', 'roots', 'inspirations' or even 'ideology', or - to say it more cautiously - 'guiding principles'. So, there is no consensus on what, in fact, determines the axiology of the constitution. Hence, the phenomenon of axiology of the constitution of the Fifth Republic cannot, in principle, be reduced to one perspective. The system of values that is established by the constitution and, what is equally important, by use of which the sense of its provisions should be interpreted, is an absolute conglomeration. It is defined by the political situation existing in the moment of establishment of the Fifth Republic and the basic principles of the Gaullist doctrine vital to the rudiments of the constitution, and also by other views of the theory, usually including the idea of 'rénouverle' of the political system, and, finally, traditional principles of the French system of government, expressed explicitly in the text of the constitution. All of this allows us to reconstruct the axiology of the constitution establishing the system of government of the Fifth Republic. .
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CATEGORY OF NORMS, PRINCIPLES AND LEGAL VALUES. METHODICAL REMARKS CONCERNING THE JURISPRUDENCE OF THE CONSTITUTIONAL TRIBUNAL (Kategoria norm, zasad oraz wartosci prawnych. Uwagi metodologiczne w zwiazku z orzecznictwem Trybunalu Konstytucyjnego)

100%
Kordela M.
Przegląd Sejmowy
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2009
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issue 5(94)
23-33
EN
The existing legal order contains not only norms of behavior (ordinary norms, rules) and principles (general norms), but also values. To be legally valid, a value has to be established by the lawmaker. Without such enactment, a value - similarly to norms of behaviour - cannot be a source of obligation for both private and public persons to act in a particular way. In modern constitutionalism, some values are left outside the sphere of discretion of the actual lawmaker (e.g. human rights, values of the rule by law, values of the 'internal morality of law'), but this does not change the fact that they also have the status of 'values of axiologically rational lawmaker', irrespective of whether particular legislative actions have been taken in order to introduce them explicitly to the system of law. The act of establishing values very often relates to 'ready-content' values, mostly of moral character, but without it those values would never obtain the status of 'legal values'. In the theory of law, categories of norms of behaviour (rules) and principles are relatively well developed, but the field of axiology is still waiting for due methodological attention.. Ordinary norms of behaviour and principles both belong to directive order, as they formulate particular obligations. A norm of behavior is defined a statement prescribing (or proscribing) a particular behaviour of specified persons in particular circumstances. Assuming that the definition above covers both rules and principles, a need appears to indicate their distinguishing features. In traditional jurisprudence, the following factors distinguish principles from rules: 1) high hierarchical position in the system of law; 2) high level of generality (the scope of application of principles is evidently wider than that of regulations); 3) strong axiological grounds; 4) social significance; 5) functioning as a constitutiove element of a particular legal institution (or more generally, a legal structure); 6) providing a basis for development of other norms of the system. Modern approach, derived from the theories of Dworkin and Alexy, emphasizes the following attributes of principles: 1) nonexclusive nature; 2) gradual way of accomplishing; 3) optimization (accepting, in part, Alexy's concept); 4) relevance and its gradations; 5) ability to collide with other principles; 6) non-derogation when broken by the competitive principle in the procedure of balancing. The above-mentioned distinctive traits are also the attributes of value. Consequently, the article offers the following definition of principles: principles are the norms of behaviour which command the accomplishment of a defined value. In its judicial decisions the Constitutional Tribunal consistently refers to a distinctive phrase: 'constitutional norms, principles or values', thereby making these categories separate standards of its decisions. It has full legitimacy to do so, as all subject subordinate to a particular legal system is under obligation to accomplish not only norms (rules and principles) binding on them, but also values. A breach of valid legal norms always constitutes breach of law.
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BIBLICAL AXIOLOGY OF CHRISTIAN SOCIAL LIFE (Biblijna aksjologia zycia spolecznego chrzescijan)

88%
Zabielski J.
Rocznik Teologii Katolickiej
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2011
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vol. 10
88-102
EN
Christians' social life is based on values that are the moral foundations for an individual. Respecting these norms is what makes Christian communities different from other ones and what shapes their way of thinking and activities. These values are rooted in Jesus Christ as their main source and the personal centre of Christianity. This system of norms comes from the Bible, especially from the New Testament. The author focuses on a theological and moral characteristics of biblical axiology of Christian social life, especially on: 1) Love as the foundation of the social unity of the 'human world', 2) Freedom as a prescriptive value of human existence, 3) Truth as the unifying centre of human existence, 4) Peace and joy as characteristic aspects of Christian life.
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VALORIZÁCIA STAROBNÝCH DÔCHODKOV AKO NÁSTROJ REALIZÁCIE SOCIÁLNEJ SPRAVODLIVOSTI V SLOVENSKEJ REPUBLIKE A MAĎARSKU 2016 – 2019

88%
Geffert R., Tóth O.
Annales Scientia Politica
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2019
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vol. 8
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issue 1
56 – 65
EN
Social justice, as a fundamental value of social policy, is a permanent object of the study of political theory and practice both in the historical and the contemporary context. The presented research paper addresses the content framework of this phenomenon through its specificities in the political-philosophical-axiological plane on the basis of selected economic indicators in terms of their secondary analysis. Its main objective is to identify the axiological understanding of social justice by relevant governmental entities and their coalitions in the Slovak republic and Hungary through valorisation mechanisms of retirement pensions between 2016 and 2019.
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ОТРАЖЕНИЕТО НА КРИЗАТА COVID-19 ВЪРХУ СИСТЕМАТА ОТ ЦЕННОСТИ НА БЪЛГАРСКОТО ОБЩЕСТВО

88%
Kitanova M.
Slavica Slovaca
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2021
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vol. 56
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issue 3
340 - 358
EN
The study is based on data from a study „Dynamics of values in Bulgarian culture and language“, conducted by the Centre for Regional Development Ltd., www.crr.bg.com and conducted at the beginning of the pandemic crisis in Bulgaria. In it, through the method of focused groups, the aim is to obtain up-to-date information about the attitude to pre-set values: motherland, family, health, justice, people, patriotism, solidarity, freedom, national language. This method supports the axiological characteristics of the respective concepts.
13
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Zbieżność poglądów Bogusława Polniewicza i Stevena Pinkera w kwestii zła w naturze ludzkiej

88%
Smakulska J.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
85-103
EN
The article is devoted to Bogusław Wolniewicz’s and Steven Pinker’s deliberations on human nature and its corruption with evil. Human nature can be defined as a set of inborn qualities, inclinations or aspirations. Wolniewicz’s view on human nature is pessimistic, he claims that people can consciously do wrong despite knowing what is right in a certain case.What is more, some individuals are psychopaths and their rehabilitation is impossible. This conclusion has been strongly rejected by philosophical tradition, especially by modern thought forcing the idea of a man’s inborn kindness. Wolniewicz’s deliberations are based on axiological point of view, while Pinker’s on psychological and evolutionary ones. However, they come to very similar conclusions. They also discuss why the idea of evil in human nature is consistently rejected in spite of the history of mankind, everyday experience and results of biological science.
14

Problem praxis w fenomenologii transcendentalnej

88%
Płotka W.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 2
25 - 47
EN
The main problem of the article is the possibility of a phenomenology of praxis. The article argues that it is necessary to pose two more questions: what is human action, and how should one act? The first question can be answered within a descriptive-eidetic framework, both from a noetic and a noematic point of view. The second question requires an investigation in pure ethics and in formal axiology. Nonetheless, as the author shows, the two ethical projects need to be replaced by an ethics of love.
15
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Poradnik w (nie)dobrym stylu. Literatura poradnikowa - na wybranych czeskich i polskich przykładach w ujęciu aksjologicznym

88%
Chrobak K.
Bohemistyka
|
2015
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vol. 15
|
issue 3
269 - 286
EN
The purpose of this article is (taking into account the historical aspect, the latest reading research in Poland and the Czech Republic as well as the analysis of the current publishing offer) to illustrate the changes occurring in reading preferences. An attempt to define and analyse the role of contemporary literature of guides, which, especially within the last few years, has dominated both the Czech and Polish literary market, will be discussed here in terms of the social aspect, taking into account the preferences of readers, their perception capabilities and the thematic requirements of the recipient for a specific literature. The historical background of literature of guides in Poland and the Czech Republic aims to show both the continuity of this specific branch of literature over several centuries, as well as a number of changes including conditioned, among others, by fashion, changing the way of life and the expectations of readers, or finally the marketing strategy. The axiological aspect, however, will reveal a wide range of standards and criteria for the evaluation of guides literature, among which will be the sender, recipient, subject and language.
16
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THE AXIOLOGY AND SPIRIT OF THE CONSTITUTION OF THE THIRD REPUBLIC OF POLAND

88%
Stawrowski Z.
Przegląd Sejmowy
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2007
|
issue 4(81)
49-64
EN
The author makes an assumption that any text of the constitution cannot properly be understood without its historical, cultural and political contexts. Therefore, he presents in detail the historical context of work on a constitution of democratic Poland, starting with the debates of the Round Table. In this respect, he distinguishes three stages of systemic transformations, delineated by successive terms of parliament: first stage prior to the first partially democratic election when the constitution of the Polish People's Republic was changed, the office of President of the Republic elected by the National Assembly was introduced and new act on elections to the Sejm and the Senate was adopted; the second stage - the period of functioning of the 'contractual parliament' when the name of the State was restored and ideological phrases about the alliance with the Soviet Union and the leading role of the PUWP were deleted from the basic law, and the provision stating that Poland is a democratic State governed by the rule of law and implementing the principles of social justice was introduced together with the principle of universal election of the president; the third stage - the functioning of a parliament chosen in a fully democratic election, when the constitutional acts were adopted, including: the Act on mutual relations between the legislative and the executive power of the Republic of Poland and the local self-government (the so-called Small Constitution) and on the procedure for the preparation and adoption of a constitution of the Republic of Poland; the fourth stage - the period of functioning of a parliament elected in 1993, when the (1997) Constitution of the Republic of Poland was adopted. In this historical context, it is difficult to give an unequivocal answer to the question about the date of establishment of the Third Republic of Poland. The author makes a distinction between the letter and the spirit of the constitution. The Constitution of the Third Republic of Poland is entirely driven by the sprit of compromise. The philosophy of compromise which motivated work on a draft of a basic law, has mostly given Poland's Constitution an eclectic shape. The slogan of constitutional compromise hid a consistent implementation of the purposes of the then leading bloc, i.e. the protection of interests of the post-communist formation. Concessions made by the authors of the constitution to win the required majority of votes, concerned matters (in their view) of minor importance. The coming into force of the Constitution of the Third Republic of Poland meant an achievement of the goal declared by its promoters, which was a definitive confirmation of national reconciliation and closing historical accounts which date back to the period of the Polish People's Republic.
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SUBORDINATION OF THE STATE TO THE INDIVIDUAL AND TO HUMAN RIGHTS AS A CENTRAL IDEA OF POLAND'S CONSTITUTION OF 2 APRIL 1997: A GOAL OR AN ACHIEVEMENT?

88%
Piechowiak M.
Przegląd Sejmowy
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2007
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issue 4(81)
65-90
EN
The article deals with relations between the individual and human rights on the one hand, and the State on the other, in the context of the Constitution of the Republic of Poland. The author poses the question whether the idea of subordination of the State to the individual is really a central idea of that constitution. He puts forward many arguments against such suggestion. These arguments relate, above all, to the arrangement of the constitution: a chapter concerning human rights is chapter II, while chapter I deals with foundation of the State; the goals of the State are specified in the preamble including the following initial phrase 'the existence and future of Poland as our Homeland' and in Article 5 where human rights are as subject of protection by the State is mentioned after independence and integrity of (its) territory; a general concept of human rights protection adopted in the constitution is dominated by the structures typical of law in its objective sense; the way of regulation admissible limitations on human rights differs from international standards; possibility of claiming human rights is constitutionally guaranteed, mostly by constitutional complaint which is above all aimed at correction of legal system, rather than claiming of rights by the individual; Article 1 ('The Republic of Poland shall be the common good of all its citizens') interpreted as referring to Article 1 paragraph 1 of the April Constitution of 1935, one of the main ideas of which was precedence of the State over the individual. He also analyses the arguments in favour of the recognition of the idea of subordination of the State. Nevertheless, they cannot be accepted as resolving the question of whether it is a central idea of the constitution. These arguments include in particular: the principle of subsidiarity contained in the preamble, even if it has not been appropriately emphasized there; recognition of inherent and inalienable dignity of the person, but it was not until Article 30 that this provision has been contained and it does not determine the relations between the human dignity and rights and the State. The author suggests that the only conclusive way to justify the subordination of the State in relation to the individual as a central idea of the constitution is by means of Article 1. Taking into account, above all, preparatory work, we should reject the interpretation of that article referring to the April (1935) Constitution. Essential interpretative context may be found in preparatory work and social teachings of the Catholic Church, referred to therein. In that case, the common good means the entirety of the conditions of social life which favour the human development. These conditions include above all the respect for human dignity. Such interpretation of Article 1 gives priority to proposals on what the State should be to serve the individual rather than to safeguard obligations of citizens in relation to the State.
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PROBLÉM OSOBY VE FILOZOFII JÓZEFA TISCHNERA (SETKÁNÍ SLOVANSKÉ TRADICE S TRADICÍ ZÁPADNÍ FILOZOFIE)

75%
Klimsza L.
Konštantínove listy
|
2018
|
vol. 11
|
issue 1
147 - 158
EN
The main aim of the article is to discuss the philosophical problem of man in works of Józef Tischner, who was a Polish Catholic priest, a theologian and a philosopher. His philosophy follows the Slavonic philosophical tradition of his professor Roman Ingarden. He was also the author of many philosophical books, which interconnect Slavonic philosophy with Western philosophical tradition. Most of them have been dedicated to the problem of ethics and axiology. He developed Levinas’ idea that ethics must become the first philosophy ever. For many reasons, he thought ethics must predate ontology. Firstly, this idea was inspired by a traumatic experience with the Holocaust during the Second World War. Secondly, he believed that every epistemological experience is at the same time an axiological experience. They represent a different way of expressing the same experience with the nature of the world. The meaning of axiology lies in the fact that the axiological experience is the experience of a particular person, that is, a person.
19
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Intertextual relations and axiology: Verse structures as vehicles of axiological values in poetry

75%
Dobrzyńska T.
Slovo a slovesnost: časopis pro otázky teorie a kultury jazyka (Slovo a slovesnost: A journal for the theory of language and language cultivation)
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2012
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vol. 73
|
issue 4
299-312
EN
The author discusses the problem of the semantic value of verse structure and its importance for the interpretation of poetry. Various metrical forms acquire their stylistic distinctness and profile, and become elements of the semiotic system of a given culture. Intertextual allusions to these metrical forms are to be treated as vehicles of meaning and are very important for the interpretation of a text. It is argued that these allusions can also introduce axiological values. Two examples of such semiotic operations are analyzed. The first of these (the poem Why?, by Czesław Miłosz) illustrates the mechanism of strengthening the solemnity and authority of the uttered words, the mechanism of dignifying them, endowing them with a status of unquestionable revelations of truth. The second example (the poem Mona Lisa, by Zbigniew Herbert) serves as a presentation of the ways in which reliable speech can be restored and the object of an utterance degraded. The poet makes allusions to the specific form of the free verse characteristic for the style of Stanisław Różewicz’s post-war poetry, which imitates a very simple and sincere way of speaking. Its stylistic value is applied as an exponent of the authenticity and reliability of the speaking subject.
20

LOVE AS MORAL VALUE IN EDUCATIONAL WORK OF A RELIGION TEACHER (Milosc jako wartosc moralna w pracy edukacyjnej nauczyciela religii).

75%
Zellma A.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
|
2011
|
issue 3(58)
239-252
EN
The religion teacher performs a significant role in religion teaching at school. One of the meaningful elements of this service is love understood as moral value. Hence, answers have been sought to the following questions: what role is played by love in the religion teacher's educational work? What factors condition the religion teacher's educational work that is inspired by love? Answering these questions first the author tried to explain the terms that are key ones for the issue addressed in the present article, i.e. 'love', 'value', 'the religion teacher's work'. She refers here to personalistic philosophy and pedagogy as well as to theology. Against the background of these concepts the questions that are fundamental for the catechetical service are shown, as they are based on Christian axiology. It is shown that love understood first of all as an encounter with another man, affirmation of his person, being a gift for him, showing kindness to him, appears as a significant moral value in the religion teacher's educational work. It is in the center of catechetical service and protects one from pragmatism or instrumentalism, contributing to building genuine bonds with God and with another man.
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