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Sociability as a virtue in multicultural public life. Personal arethology and axiology in practice

100%
Vadíková K.
Studia Philosophiae Christianae
|
2014
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vol. 50
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issue 3
41-55
EN
The main aim of this paper is to present sociability as a virtue, necessary for solving problems in contemporary multicultural public life. Sociability as a virtue means the quality or state of being sociable. It is the individual and unique habitus of a particular person, which should be constantly improved and perfected. Sociability is an important part of the aretological and axiological profile of every person. Sociability fosters not only mechanisms of searching for new skills to overcome problems in the multicultural situation, but also helps one find their personal module of virtues, so that they are able to realize all types of interpersonal relationships by knowing, understanding and practically implementing the social and societal order, and remain an integrated personality and a moral person in public life.
2

Komunijny wymiar osoby ludzkiej

80%
Jagodziński M.
Roczniki Teologiczne
|
2014
|
vol. 61
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issue 2: Teologia Dogmatyczna
51-63
EN
Contemporary philosophy and theology includes personal and interpersonal reality of the human being and it has given a new interpretation of the human person. A man reflects the essence of communication and communion of God, which also causes the communication and communion dimension of being a human person. A person is relational and ecstatic. The Old Testament does not apply the concept of communion to the relationship of man and God, and only the Incarnation led to a breakthrough in this respect. The theological concept of a person has developed over a long period of Trinitarian and Christological disputes. The image of God and the relationship between Him and the people had a huge impact on this issue. Contemporary theological anthropology often focuses on the combination of issues connected with the Trinity and communion. On the basis of it not only substantial personology but also relational personology developed. There was a significant effect of dialogical personalism, which also marked the theology of communion, on the basis of which you can work out a communion vision of the human person.
PL
Współczesna filozofia i teologia uwzględnia rzeczywistość osobową i międzyosobową człowieka oraz dokonuje nowej interpretacji osoby ludzkiej. W człowieku odbija się komunikacyjna i komunijna istota Boga, co też powoduje komunikacyjny i komunijny wymiar bycia człowiekiem, który jest osobą nacechowaną komunijnością. Osoba ma charakter relacyjny i ekstatyczny. Stary Testament nie odnosi pojęcia komunia do relacji człowieka i Boga, dopiero Wcielenie spowodowało przełom w tej sprawie. Teologiczne pojęcie osoby precyzowało się w długim okresie sporów trynitarnych i chrystologicznych. Ogromny wpływ miał w tej kwestii obraz Boga i relacji między Nim a ludźmi. Współczesna antropologia teologiczna częściej koncentruje się na zagadnieniach trynitarnych w połączeniu z myślą komunijną. W oparciu o to wypracowano nie tylko personologię substancjalną, ale też relacyjną. Znaczący był tu wpływ personalizmu dialogicznego, który zaznaczył się także w teologii chrześcijańskiej zorientowanej na pojęcie komunii, w oparciu o którą można wypracować komunijną wizję osoby ludzkiej.
3
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Wkład dialogicznego i trialogicznego pojmowania osoby ludzkiej do antropologii komunijnej

80%
Jagodziński M.
Studia Teologii Dogmatycznej
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2015
|
vol. 1
EN
A chance of understanding a person thanks to the idea of the human person has appeared in the dialogue between the Christian message and philosophy. As a creation a man has become a dynamic image of God’s openness and relatedness, a huge and ever insatiable thirst for communion. The human person can be deified by grace and attain the fullness of communion with the Father, the Son and the Holy Spirit. Therefore trinitology, penetrating anthropology with the communion view, allows to show the final dimensions of the human being. The big insight in highlighting the relational and ecstatic nature of the human person has a dialogical personalism, that underlies the contemporary philosophy of dialogue. However, trialogic understanding of the human person shows that between “I” and “you” there is in an “in between” and people becomes their usual self in something “third”, what unites them. This “third element” has always something deeper at the root - a new personal relationship, and the essence of the interpersonal events which can be called communion, can be expressed only in the trialectic way. From the theological view it is needed to tell about Triune God, without whom a “trialogic life” and its reflections in the human world, the trialogic structure of the personal being and realization of trialogic and “trinitarian” communio would not be possible.
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