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1
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From responsibility for oneself to shared responsibility

100%
Zielińska L.
Annales. Etyka w Życiu Gospodarczym
|
2018
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vol. 21
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issue 6
129-131
EN
The article presents various links between business and ethics. The idea of responsibility, used to describe legal, economic and ethical aspects, forms the main, unifying thread. The author employs it to analyze three spheres of human activity. The first sphere, the subjective one, concerns self-responsibility, when individuals are striving to satisfy their own needs and to achieve happiness. The second, the encounter with the Other, embraces two meanings: responsibility for and towards the Other. The third sphere, the social one, extends the idea of responsibility onto the historical community we belong to. The concept of co-responsibility is not confined to our life span, but it embraces the future generations as well. The author pinpoints an important element in creating the foundations of a given community, i.e., regulations that form its basis, especially the principle of justice, encompassing the distribution of goods. Many contemporary authors underline this ethical, political and economic aspect (Rawls, communitarians, Ricoeur, Habermas). The main thesis the author would like to substantiate is as follows: in business activities, the ethical conduct of an individual is not sufficient. It needs to be broadened to encompass other perspectives since contemporary societies are based on the multidimensional idea of co-responsibility.
2
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Od odpowiedzialności za siebie do współodpowiedzialności

100%
Zielińska L.
Annales. Etyka w Życiu Gospodarczym
|
2012
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vol. 15
171-180
EN
In this article the author will present various links between business and ethics. The idea of responsibility, used to describe legal, economic and ethical aspects, forms the main, unifying thread. The author uses it to analyze three aspects of human activity. The first, subjective, concerns self-responsibility, where individuals are striving to satisfy their needs and to achieve happiness. The second, the encounter with the Other, embraces two meanings: responsibility for and towards the Other. The third, social, extends the idea of responsibility onto the historical community we belong to. The idea of co-responsibility is not confined to our life span but it embraces future generations as well. The author will pinpoint an important element in creating the foundations of a given community, i.e. regulations that form its basis, especially the principle of justice, encompassing the distribution of goods. Many contemporary authors underline this ethical, political and economic aspect (Rawls, communitarians, Ricoeur, Habermas). The main thesis the author would like to substantiate is as follows: in business activities the ethical conduct of the individual is not sufficient. It needs to be broadened to encompass other perspectives because contemporary societies are based on the idea of co-responsibility inhabiting many dimensions.
3

The Earth Charter: An Ethical Framework for a Feasible Utopia

86%
Contini V., Garcia Pascual E.
Discourse and Communication for Sustainable Education
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2010
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vol. 1
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issue 2
25-33
EN
This research objective is to highlight an innovative, holistic, inclusive, integrated approach to a sustainable future promoted by the Earth Charter and describe the structure of its ethical framework. The main conclusion of the research is that the ethical framework of the Earth Charter is based on a limited number of core concepts: planetary human identity, feasible utopianism, co-responsibility and committed compassion. Planetary human identity is based on the capacity to incorporate nature into the process of identity building and integrate three complementary feelings: singularity, belonging to groups and belonging to the planetary community of life. The Earth Charter stresses the necessity to give a new life to utopianism by working out a critical-radical-alternative, but a feasible idea of future and our responsibility towards it. Moreover, the Earth Charter rethinks responsibility as co-responsibility and assigns it four different qualities: universal, synchronic, diachronic and differentiated and appeals to an innovative politically connoted notion of compassion.
4
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Synodality - Participation - Co-Responsibility. Remarks on the Determinants of the Aggiornamento of the Church Law

86%
Pastwa A.
Ecumeny and Law
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2019
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vol. 7
95-114
PL
In the communio Ecclesiae reality, of a unitarian, charismatic, and institutiona structure, the crucial concepts of participation and co-responsibility are firmly anchored in the juridical and canonical discourse. This is the way in which the horizon of the subject matter reveals itself, the study of which - from the point of view of the title triad: synodality - participation - co-responsibility - will never lose its relevance. What is, at the same time, important is the idea of “synodality,” which is adequately recognized as the sacra potestas of a sacramental origin (ontological aspect), which gains the dynamism of libertas sacra (existential and dynamic aspect) through the charisms of the Holy Spirit, thus leading to the inseparability of its personal and synodal aspects. Therefore, in the attempt to illuminate the determinant of the aggiornamento of the Church law in this study, it was appropriate, on the one hand, to consistently refer to the essence of the idea of the communio hierarchica, according to which Christ makes selected servants participate in his authority by means of an office, the exercise of which always remains a diaconia in the community of faith. On the other hand, in reference to the contemporary understanding of communio fidelium, the axis of scientific reflection was to be the communion-creative phenomenon of charisms - gifts of the Holy Spirit that awaken in the People of God synodal co-responsibility for the good of the entire Church community. In both cases - without losing sight of the obvious truth that, in the sacramental structure of the Church (communio), both hierarchical and charismatic gifts converge in the service of the bishop, who updates - according to the logic of the Vaticanum II aggiormamento and the ecclesiological principles of the Council: collegiality, the title synodality and subsidiarity - the fullness of Christ’s service: as Prophet, Priest, and King.
5
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Effective Management of a Project Team – Foundations

72%
Czarnecki P.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 3(24)
37-49
EN
Since projects ceased to constitute merely a supplementary element within the area of enterprises and their activities, while becoming the actual driving force for many companies, the need to analyze the very ways of their effective implementation has increased significantly over the last years. Even though one might assume that projects have become something natural for entrepreneurs, they still do remain a considerable challenge for many business people. We are constantly faced with shortages of analysis and lack of reports on various problems concerning project implementation, especially when it comes to the issue of managing a project team, which simply indicates that this area is still known merely superficially.
6
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Człowiek – technika – środowisko – uwagi na marginesie encykliki papieskiej Laudato si’

61%
Tomaszyk M.
Teologia i Moralność
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2016
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vol. 11
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issue 1(19)
85-102
EN
The aim of the study is to identify and discuss the relationship of matter and spirit in the perspective of a responsible human dialogue – technology and environment in the light of the recent encyclical of Pope Francis. On the margins of an argument there is a discussion on dependences of anthropocentrism, eco-centrism and biocentrism. Francis taking on the condition of the human person, bases his findings on the diagnosis of modernity, referring both to the concern expressed by previous popes, Magisterium of the Church, but also analyses findings of researchers from outside ecclesial circles. All share the common concern for man and future generations. The differences arise in the evaluation of the determinants of this image, actions needed to improve the situation and the role and place of man in this plan.
PL
Celem opracowania jest wskazanie i omówienie relacji materii i ducha w perspektywie odpowiedzialnego dialogu człowieka – techniki i środowiska w świetle ostatniej encykliki papieża Franciszka. Na marginesie wywodu toczy się dyskusja o zależnościach antropocentryzmu, ekocentryzmu i biocentryzmu. Franciszek, podejmując temat kondycji osoby ludzkiej, swoje ustalenia opiera na diagnozie współczesności, nawiązując zarówno do troski wyrażanej przez poprzednich papieży, Magisterium Kościoła, ale również sięga do prac badaczy spoza kręgów kościelnych. Wszystkich łączy troska o człowieka i przyszłe pokolenia. Różnice powstają w ocenie determinantów tego obrazu, działań niezbędnych do podjęcia celem poprawy sytuacji oraz roli i miejsca człowieka w tym planie.
7
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Etyka współodpowiedzialności, czyli moralność wywiedziona z międzyludzkiej komunikacji

58%
borowicz-sierocka b.
Rocznik Bezpieczeństwa Międzynarodowego
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2016
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vol. 10
|
issue 1
186-196
EN
The article, indicating – in the spirit of transcendental pragmatics – co-responsibility as the supreme ethic principle, and at the same time suggesting an extended definition of social communication, defends the thesis that the universal and categorical character of the co-responsibility principle results directly from the structure of communication processes as a cooperation that is shaped jointly with the same intention. The character of communication processes is formed mainly by the specific performative and propositional unity and by norms and importance claims that condition their possibility. It finally determines the special character and the unique meaning of the ethical project founded on the principle of co-responsibility.
PL
Artykuł, wskazując – w duchu transcendentalnej pragmatyki - na współodpowiedzialność jako najwyższą zasadę etyczną, a jednocześnie proponując rozbudowaną definicję komunikacji społecznej, broni tezy, iż uniwersalny i kategoryczny charakter zasady współodpowiedzialności wynika wprost ze struktury procesów komunikacyjnych jako współintencjonalnie kształtowanej kooperacji. Specyfika procesów komunikacyjnych – wyznaczana przede wszystkim przez charakterystyczną dla nich jedność performatywno-propozycjonalną oraz przez warunkujące ich możliwość normy i roszczenia ważnościowe – decyduje ostatecznie o szczególnym charakterze i wyjątkowym znaczeniu projektu etycznego fundowanego na zasadzie współodpowiedzialności.
8
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Współodpowiedzialność wszystkich ochrzczonych w Kościele. analiza historyczno-teologiczna przygotowania debaty zgromadzenia plenarnego Konferencji Episkopatu Francji z 1973 roku

51%
Kasprzak A.
Teologia w Polsce
|
2018
|
vol. 12
|
issue 1
109-127
PL
Autor podejmuje analizę genezy pojęcia „współodpowiedzialność” w duszpasterstwie francuskim. Dynamiczność i zakres podejmowania tego zagadnienia we wszystkich francuskich środowiskach kościelnych wiąże się z tematem jesiennej sesji plenarnej episkopatu francuskiego z 1973 roku, zatytułowanej Wszyscy odpowiedzialni w Kościele? Posługa prezbiteratu w całym Kościele służebnym. Nasze poszukiwanie dotyczące użycia pojęcia „współodpowiedzialność” w refleksji biskupów francuskich należy odnieść do czasu przygotowania wspomnianego posiedzenia. Analiza zawarta w tym artykule ogranicza się zatem do okresu od grudnia 1972 roku do września 1973 roku. To właśnie wtedy teolodzy, a wśród nich bp r. Bouchex, wysunęli tezę o potrzebie współodpowiedzialności wszystkich wiernych w misji Kościoła, wskazując wyrażenie to jako jeden z fundamentalnych elementów przejścia do duszpasterstwa odnowionej wizji Kościoła, bardziej otwartej na zaangażowanie wiernych świeckich w Kościele
EN
This study proposes an analysis of the genesis of the term ‘co-responsibility’ in French pastoral care. The dynamics and extent of the realization of this expression in all French ecclesial circles is related to the subject of the plenary session of the French Episcopate of 1973: All responsible in the Church? The presbyteral ministry in the whole ‘ministerial’ Church. Our search here for the first use of the expression ‘co-responsibility’ in the reflection of the French bishops must be linked to the period of preparation of this assembly. The analysis of this article is then addressed to the period between December 1972 and September 1973. It is in this period when theologians, and among them Bp. r. Bouchex, proposed the thesis of the need for ‘co-responsibility’ of all the faithful in the mission of the Church, indicating this expression as one of the fundamental elements of the passage to the pastoral of the vision of the renewed Church, more open to the commitment of the layperson faithful in the Church.
9
Publication available in full text mode
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Współodpowiedzialność wszystkich ochrzczonych w Kościele. Analiza historyczno-teologiczna przygotowania debaty Zgromadzenia Plenarnego Konferencji Episkopatu Francji z 1973 roku

51%
Kasprzak A.
Teologia w Polsce
|
2018
|
vol. 12
|
issue 1
109-127
EN
This study proposes an analysis of the genesis of the term ‘co-responsibility’ in French pastoral care. The dynamics and extent of the realization of this expression in all French ecclesial circles is related to the subject of the plenary session of the French Episcopate of 1973: All responsible in the Church? The presbyteral ministry in the whole ‘ministerial’ Church. Our search here for the first use of the expression ‘co-responsibility’ in the reflection of the French bishops must be linked to the period of preparation of this assembly. The analysis of this article is then addressed to the period between December 1972 and September 1973. It is in this period when theologians, and among them Bp. R. Bouchex, proposed the thesis of the need for ‘co-responsibility’ of all the faithful in the mission of the Church, indicating this expression as one of the fundamental elements of the passage to the pastoral of the vision of the renewed Church, more open to the commitment of the layperson faithful in the Church.
PL
Autor podejmuje analizę genezy pojęcia „współodpowiedzialność” w duszpasterstwie francuskim. Dynamiczność i zakres podejmowania tego zagadnienia we wszystkich francuskich środowiskach kościelnych wiąże się z tematem jesiennej sesji plenarnej episkopatu francuskiego z 1973 roku, zatytułowanej „Wszyscy odpowiedzialni w Kościele? Posługa prezbiteratu w całym Kościele służebnym”. Nasze poszukiwanie dotyczące użycia pojęcia „współodpowiedzialność” w refleksji biskupów francuskich należy odnieść do czasu przygotowania wspomnianego posiedzenia. Analiza zawarta w tym artykule ogranicza się zatem do okresu od grudnia 1972 roku do września 1973 roku. To właśnie wtedy teolodzy, a wśród nich bp R. Bouchex, wysunęli tezę o potrzebie współodpowiedzialności wszystkich wiernych w misji Kościoła wskazując wyrażenie to jako jeden z fundamentalnych elementów przejścia do duszpasterstwa odnowionej wizji Kościoła, bardziej otwartej na zaangażowanie wiernych świeckich w Kościele.
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