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Annales Scientia Politica
|
2020
|
vol. 9
|
issue 2
35 – 41
EN
The paper discusses two important intentions of moral philosophizing within the modern age philosophy. We mean the concept of the morality of doubt and the morality of duty. We perceive both ways of thinking about morality in close connection with the idea of justice. Morality and justice in the works of the modern age philosophers appear analogously as two interconnected virtues of man. This connection can be a key in current efforts to determine the limits of human rights as well as responsibilities. Therefore, the main goal of this paper is to try to find an answer to the question: What does the transcendence of moral principles of doubt and duty into the socio-cultural space of modern Western society look like?
EN
This article goes beyond simply presenting the philosophy of D. Ross. It is rather a discussion, not only with his views, but also with those of his commentators. This discussion is quite focused, as it refers to those issues which show the dependence between theory and practice, and between the general moral law and specific laws. The analyses are also aimed at investigating the legitimacy of attempts to supplement the two best-known ethical theories (teleologism and deontologism), made both by Ross and by his commentators, to introduce the concept of prima facie obligations to Kant's theory of perfect and imperfect obligations. Ross tries to review critically both the concepts of Aristotle and the theory of I. Kant. It is not possible, however, to introduce either Ross' prima facie obligations or Stratton-Lake's propositions to Kant's conception, if only because the philosopher from Königsberg understood obligations in a different way than Ross or his followers. For Ross, obligations are not specific instances of general duties, but reasons showing the proper features of human acts. They are not the principles of obligations, but only conditions on which specific demands may be made.
EN
The habilitation lecture deals with issues of the search of the boundaries between privacy of family and the interest of the state in proper education of children. It is very topical issue, because terms such as juvenile justice or forced adoptions of children reverberate throughout Europe and even have been covered by the Resolution of the Parliamentary Assembly of the Council of Europe. Its adoption was the result of the disputable practice, in particular of English court. But also parents – foreigners in Switzerland, Portugal, Italy, Croatia or Germany encounter the same problems. The forceful withdrawal of children from their biological families is a contrary to the right to family life and privacy. It is also in contradiction with the positive commitment of the state to create conditions for restoration of natural relations in accordance with the family law. The substitute care, in particular adoption, should be considered only if the natural family environment of the child cannot be restored with help of the state. However, full resignation of the state to the exercise of parental duties and obligations, in particular to the result of child´s education, does not bring the desired result. Proper education of children is not only the interest of their parents, but also an important interest of society. This idea was already formulated by Aristotle stating that „the most important task of the legislator is to arrange the education of youth“. The balance between the protection of privacy, the interests of a child and the interests of society may significantly contribute to this balance. One of the basic means for achievement of the desired balance is sound legislation, for which a wide area has been opened up at the time of recodification of private law.
Kwartalnik Filozoficzny
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2013
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vol. 41
|
issue 1
129 - 145
EN
The author attempts to confirm the shocking thesis introduced at the outset, that the philosophical struggle with the problem of evil and precisely with evil itself proves to be more heroic than fighting off the greatest real-life misfortunes. The considerations are based on several metaphilosophical assumptions. Nonetheless, the most significant inspiration for the assumptions is outlined by J. Nabert’s meta-ethical experience of the “unjustifiable”. One of the key theses of the article can be formulated as follows: acts of evil consist in unreasoned rebellions against the act of good. Metaphorically speaking, acts of evil are in fact a desperate cry for the absolute affirmation of a duty and for the absolute act of good.The final conclusions suggest the philosophical roots of this attitude and call for their future, metaphilosophical study.
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