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Zeszyty Naukowe KUL
|
2018
|
vol. 61
|
issue 3
225-234
EN
Caring for others stems from the natural law and is one of the fundamental social functions. For centuries, the Church has been engaged in providing care rooted in the evangelical commandment to love your neighbor as yourself. Over time, lay people influenced by the Enlightenment ideals got increasingly involved in it. During the Partitions, health care organizations not only cared for people in need, but also had a much broader mission. Caring activities significantly shaped upbringing and built a moral value-based sense of community and responsibility for others to create social solidarity and bring up the young as people sensitive to others’ needs.
PL
Opieka nad drugim człowiekiem zawarta jest w prawie naturalnym i należy do elementarnych funkcji społecznych. Przez stulecia działalność opiekuńcza prowadzona była przez Kościół i opierała się na ewangelicznym nakazie miłości bliźniego. Z czasem pod wpływem idei oświeceniowych, zaczęła w coraz większym stopniu angażować ludzi świeckich. W okresie rozbiorów organizacje opiekuńcze nie tylko zapewniały pomoc ludziom w potrzebie, ale miały również dużo szersze znaczenie. Działalność opiekuńcza miała znaczący wpływ na wychowanie oraz budowała poczucie wspólnoty i odpowiedzialności za innych w oparciu o pewien system wartości. Budowano w ten sposób solidarność społeczną i wychowywano młode pokolenie w duchu wrażliwości na potrzeby drugiego człowieka.
EN
The main thesis of the book reviewed is an assumption that Poland and other countries of East-Central Europe suffer from a chronic underdevelopment, whose sources the Author is trying to find in the past. The review focuses on one of the two main themes of the book, i.e., leaving out the economic issues, it concentrates on the politics. The Author sets out to claim that only those countries develop correctly which have experienced absolute monarchy in their history. Referring to the idea of Ernst Kantorowicz, Jan Sowa assumes that such a political system is the only guarantee of stability and continuity of a country: on the death of the “physical body” of the king, his “political body” continues to last. In Polish-Lithuanian Commonwealth, because of the elective character of the monarchy and the claims of the nobility to play the role of the sovereign, the “political body” disappeared, and the country turned out to be a “phantom body.” For the Author, this means an atrophy of the country following the death of the last Jagiellonian king, Sigismund II Augustus. Between 1572 and 1795 there is no Polish statehood, since the Author regards the Polish-Lithuanian Commonwealth as only an “illusion.” Both the theories presented above and the sources used to prove their correctness raise substantial doubts. The Author confuses basic notions, identifying sovereignty with absolutism, and he makes basic historical mistakes, regarding the Jagiellons’ throne in the Crown of the Kingdom of Poland as hereditary, and also assuming the factual decay of statehood as early as in 16th century, with its symbolic confirmation in 18th century. He finds the grounds for his theories in political theology and psychoanalysis, using historical and legal historical sources to a very limited extent.
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