Search results - CEJSH

1

Čo z nás robí utrpenie?

100%

Šlosiar J.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2012

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issue 2

611-630

EN

Suffering is one of the guides of our everyday lives, who we meet in relation to pain, anxiety, fear, despair, loneliness, feeling of guilt but also carelessness, neglect or cruelty, recklessness and everything which incite it. Suffering makes an assumption for a specific way of man´s self-expression and also makes presumption for free decision how to give his life a reason and which attitude he chooses towards it. Except for its physiology, psychology, suffering has also its epistemology because it refers us to a way of thinking about the world. In suffering is based the original experience of the world which helps the man understand the world. The experience of suffering reveals us also those aspects of human life which are hidden from our rationality and to which we get with rather intuition, introspection than with logic of our thinking. Also other virtues of man are born in suffering. In it we recognize more deeply and more sensitively, evaluate more consistently and act more responsibly. In suffering the man does not only exists but also exceeds beyond himself and makes our world more human.

2

Human Transcendence, Nature and Society

80%

Ghosh M.

Dialogue and Universalism

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2016

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issue 1

91-98

EN

Man is a being-in–the-world and at the same time he defies the dictates of nature; he is a being-off-the-world. Man tries to transcend the unconditionally given nature through invention, symbolization, representation and imagination. Man not only be-longs to nature but also intervenes in the processes of nature. Man is duplex. This du-plicity is also species-specific to man and can be termed as human transcendence. This implies not only the transcendence of external nature but also self-transcendence, i.e. transcendence of his ego-self. Self-transcendence not only makes morality possible but is also a the basis of formation of society. Further, it brings about a change in man’s attitude to nature. Nature is not seen purely as an object of utility, but also as a power, a force, having a telos or an end. In clarifying what we want to say, we study the posi-tions of two figures, Friedrich Nietzsche and Rabindranath Tagore. This paper attempts to address the idea of man’s self-transcendence and its bearing on harmonious living with other individuals and with nature.

3

Man as a Person in the Mystical Anthropology of Vladimir Lossky

80%

Leśniewski K.

Roczniki Teologiczne

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2018

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vol. 65

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issue 7: Teologia ekumeniczna - English Online Version

23-34

EN

The notion “person” has been of great importance in European civilization for several centuries. The formation of its content range was conditioned by the philosophical, theological, and cultural influences of Europe’s two major civilization centres, namely the Byzantine Empire and the Roman Empire. The important question therefore becomes: What are the differences in the understanding of the concept of “person” between the world of the Christian East and the world of the Christian West. In search of an answer to this question, the article is a reflection on the views of an outstanding Orthodox theologian—Vladimir Lossky. For decades, his theological heritage has been inspiring both Orthodox and Catholic theologians, constituting an important point of reference in the interpretation of the Church Fathers.

4

Pojęcie człowieka w idiolekcie Paula Ricœura na podstawie wybranych metafor językowych w "Le volontaire et l’involontaire"

80%

Bobowska-Nastarzewska P.

Przegląd Humanistyczny

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2016

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vol. 60(3 (454))

145-152

PL

This paper is to present the notion of man as the keyword in the philosophy of Paul Ricoeur, which can be referred to as philosophical anthropology. The article is based on an analysis of three conceptual metaphors chosen in Le volontaire et l’involontaire. The author applies the theory of the linguistic picture of the world and some issues of cognitive linguistics. She uses primarily the concept of conceptual metaphors by George Lakoff and Mark Johnson, in particular the metaphor of a container (MAN AS A CONTAINER). The discussion centres on three metaphors MAN AS A DECISION, MAN AS AN ACTION and MAN AS A CONSENT defining in part the notion of man in Le volontaire et l’involontaire.

5

Rola uczuć w życiu osobowym człowieka w ujęciu św. Tomasza z Akwinu i Kartezjusza. Analiza porównawcza

80%

Mamełka T.

Studia Philosophiae Christianae

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2012

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vol. 48

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issue 3

103-135

EN

The foundation upon which St. Thomas Aquinas and Descartes based their theories of feelings is the concept of the human being. An analysis of source materials of both authors reveals that they differ in their views on what the human being actually is. While Aquinas supports the notion that the body and soul are one in the human being, Descartes first questions and then denies this, before ultimately putting forward the notion of dualism – that the body and soul are two separate substances. Both philosophers, in the scope of their concept of man, acknowledge feelings, providing them with a definition and supplying a criterion for the division and diversity of these acts. According to Aquinas, feelings are only one part of human nature (one principle of action). For Descartes, however, passions are not part of human nature but only part of man’s physical realm. A detailed analysis of basic, primeval and simple feelings can expose their ontological role in the human being: 1 feelings – according to St. Thomas Aquinas – realize what they are subject to, the whole man (a compositum of body and soul), and they do this in the way of the efficient cause; 2 feelings – in the belief of Descartes – do not realize man, who is just ‘me-soul’, but rather the unity of human existence. In a way of the efficient cause, they make a complete entity out of two, separate, complete substances (of res extensa and res cogitans).

PL

Fundamentem, na którym św. Tomasz z Akwinu i Kartezjusz oparli swoje teorie uczuć, jest koncepcja człowieka. Analiza tekstów źródłowych obu autorów ukazuje, że różnią się oni bardzo w poglądach na temat tego, kim jest człowiek. Podczas gdy Akwinata broni ‘compositum’ duszy i ciała w bycie ludzkim, Descartes podaje je w wątpliwość, następnie zaprzecza, a ostatecznie ogłasza dualizm – dusza i ciało to dwie odrębne substancje zupełne. Każdy z filozofów we właściwej sobie koncepcji człowieka wyznacza miejsce dla uczuć, podaje ich definicję, kryterium podziału oraz różnorodności owych aktów. Zdaniem Akwinaty, uczucia stanowią tylko jeden z elementów natury ludzkiej (jednej zasady działania). Dla Kartezjusza natomiast, ‘passions’ nie są elementem natury ludzkiej, a tylko częścią cielesnej sfery człowieka. Szczegółowa analiza podstawowych, pierwotnych i prostych uczuć pozwala wyeksponować ich ontyczną rolę w bycie ludzkim: 1. uczucia – zdaniem Akwinaty – aktualizują to, w czym są zapodmiotowane, a więc całego człowieka (‘compositum’ duszy i ciała), a czynią to na sposób przyczyny sprawczej; 2. uczucia – w przekonaniu Descartesa – nie aktualizują człowieka, którym jest samo ‘ja’-dusza, ale raczej jedność bytu ludzkiego. Na sposób przyczyny sprawczej, czynią z dwóch odrębnych, zupełnych substancji („res cogitans” i „res extensa”) istotę absolutnie jedną.

6

Ohlas hegelovej filozofie v tvorbe Ľ. Štúra

80%

Lapošová M.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2013

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issue 2(6)

237-249

EN

This lecture analyzes Štúr's philosophical views. The author emphasize particelarly Štúr's ideological continuity of creation of G. W. F. Hegel. Illustrate Štúr's hegelianism on his understanding oh the spirit as an ontologicaly-substantial principle, the theory of law and the concept of a specific philosophy of Slavic history. In conclusion, author point out that Štúr's reception of Hegel's philosophy was neither explicity „mechanical“, nor one-dimensionally epigone. Point to the fact that Štúr not only likes to quote each of Hegel's views, but he also applicatively modifies them, and indeed often extrapolates creatively to the new ideological and semantic planes, especially the issues connected to Slovak – Slavic cultural and national life.

7

Проблема человека – сущностное ядро Философского постижения мира

80%

Бабосов Е. М.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2013

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issue 1(5)

5-20

EN

The problem of man is presented as the quintessence of philosophical understanding of the world. Conceptualization of the basic concepts that reveal the essence of the problem is carried out. Methodological principles of research of this problem are formulated. The social qualities of its basic types are characterized. It is emphasized that in the modern deeply technical globalizing world creative person is becoming the most demanded.

8

Wizerunek mężczyzny w reklamie na ulicach Londynu

80%

Czubińska G.

Zeszyty Naukowe PUNO

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2021

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issue 9

161-182

EN

Advertising accompanies us on almost every step. Manufacturers use all kinds of media to reach as many potential customers as possible. What is the conclusion? It’s impossible to hide that advertising has a huge impact on our lives, also on our beliefs and value system, although maybe we do not always realize it. The creators of ads realize that a better recipient is a person who does not realize that he is convinced. But not only advertising affects our lives. We also have impact on it. It draws from our culture – it shows our reality, and oen the reality of our dreams. ¥erefore, if we carefully look at the ads and their heroes, we will learn a lot about the modern man, his life, dreams and needs – means about ourselves. The pace of socio-moral changes taking place in Europe and the world is very large. Our knowledge and approach to issues related to sex, sexism, stereotypes, gender roles and discrimination have undergone significant changes over the past years. The dynamic course of these changes has brought us not only new solutions, but also new, widely discussed problems today – the phenomenon of sexism and stereotypical perception of gender norms. It would seem that stereotypes about gender norms, reproduced and recorded inter alia in advertisements, hit only women. We see in them that the range of women’s roles is rigid and limited. It turns out, however, that artificial simplifications also affect men. There are several categories in which they are „pressed”.

9

Biblický obraz človeka

80%

Dancák P.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2015

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issue 3(18)

111-120

EN

The biblical image of man shows the value and the dignity of man, but also his limitation, weakness and insufficiency, so his sinfulness and the need for redemption. Awareness of human limits and sinfulnes in front of God, who is a personal and loves mankind, creates the deepest basis for the affirmation of man himself and the affirmation of another person. The relationship of love to God, man and the world is a fundamental element of the human community.

10

Проблема человека - сущностное ядро Философского постижения мира

80%

Бабосов Е. М.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2013

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issue 1(11)

7-25

EN

The problem of man is presented as the quintessence of philosophical un- derstanding of the world. Conceptualization of the basic concepts that reveal the essence of the problem is carried out. Methodological principles of re- search of this problem are formulated. The social qualities of its basic types are characterized. It is emphasized that in the modern deeply technical glob- alizing world creative person is becoming the most demanded.

11

Człowiek jako obiekt badań humanistycznej pedagogiki pracy

80%

Furmanek W.

Labor et Educatio

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2014

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issue 2

9-30

EN

This study refers to the interpretation of the basic categories of educational sciences, i.e. Pedagogy of Labour. From the perspective of the theory and the research in the field of education it is important to describe both the object of study and the content, processes, methods, criteria that determine boundaries of human knowledge of that subject, and the source of knowledge about the subject of the research. The subject of this paper shall be considered as important in both theoretical, practical and existential way.

12

Interpretacyjne osobliwości pracy ludzkiej

80%

Szlosek F.

Labor et Educatio

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2014

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issue 2

31-37

EN

The article is an introduction to the contemporary understanding of the value and importance of human labor. As inspiration for the reflection is also an inspiration to explore issues and searches for answers to your question: How to work to educate the modern man?

13

Życie ludzkie w świadectwie Biblii

80%

Filipiak M.

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1977

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vol. 24

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issue 1

21-29

PL

Der M ensch wird in der Bibel als Wesen dargestellt, das es obwohl sterben muss, von Gott zum Leben bestimmt wird. Des Begriff des Lebens umfasst nich nur dasselbe biologische Werden und Dauern, sondern auch Leben, Wohlhabenheit und Glück, das mit dem inneren Frieden verknüpft ist. Fast im ganzen Alten Testament zeigt sich, dass das Leben nur zur iridisch-zeitlichen Dauer begrenzt war, was eine überzeugung wurde, so Lohn, wie Strafe stütze sich prinzipiell auf der zeitlichen Vergeilung. Erst die Idee der unsterblichen Seele, die sich in den letzten chronologischen Büchern das Alten Testaments erschien, machte das Finden der Brückenbah bahn leichter, die das irdische mit dem jensetigen Leben verbindet.

14

Starotestamentowa idea "Obrazu Bożego" w człowieku

80%

Krawczyk R.

The Biblical Annals

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1984

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vol. 31

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issue 1

19-30

PL

Der Text Gen 1, 26-27 über den Menschen als „Bild Gottes” tritt ausser im Buch Genesis auch in anderen Texten des Alten Testaments auf (Sir 17, 1-4; Weish 2, 23; 7, 26). In der Fassung des Buches Genesis ist der Mensch das Bild Gottes durch seine Macht über die Welt der Schöpfung, welche ihm von Gott verliehen wurde. Die anderen Texte fügen hier den Gedanken hinzu, dass der Mensch das Bild Gottes durch seine geistige Ausstattung ist. Der Mensch ist gerade als geistiges, freies und verantwortliches Wesen das Bild Gottes. Aus der so begriffenen Idee des „Bildes Gottes” ergibt sich die ganze Würde der menschlichen Person, des einzigen Wesens, das Gott seiner selbst wegen gewollt hat.

15

HOMO HUMANUS: Is man a logical being?

80%

Przybyłowski J.

Miscellanea Anthropologica et Sociologica

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1993

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vol. 2(1)

7-7

16

HOMO HUMANUS: Czy człowiek jest istotą logiczną?

80%

Przybyłowski J.

Miscellanea Anthropologica et Sociologica

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1993

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vol. 2(1)

7-7

17

Communism as a Spiritual Attack on Man

71%

Zwoliński A.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2018

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vol. 8

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issue 2

PL

Marxist ideology, and later the practice of the communist state, denied the essential goals of education, making it an important tool for indoctrination. Man ceased to be the highest value, and was replaced by other values that were lower than him.The communist program of raising children and youth in atheism, without God, was an attack on all believers, because it impacted the future of any religion in Russia.The pontificate of John Paul II, the first Pope from a communist country, was important in determining the threat of Marxism. In the encyclical „Laborem Exercens” the Pope stated that “by the use of various kinds of influence, including revolutionary pressure, it aims to win a monopoly of power in each society.” (LE, 11). The fundamental assessment of Marxism was made by John Paul II in response to social issues posed by the so-called theology of liberation. This power reaches deep and is vast, because it affects the whole person, in all dimensions of his existence.

18

Bezpieczeństwo człowieka w ujęciu ekologii integralnej

71%

Jeliński E.

Teologia i Moralność

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2016

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vol. 11

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issue 1(19)

123-131

EN

The text consists of two parts: (1) an attempt to outline the conditions of human security in the contemporary world; (2) showing that integral ecology is a specific type of response and remedy for the situational ills of modern man.

PL

Syntetyczne streszczenie tekstu Bezpieczeństwo człowieka w ujęciu ekologii integralnej: tekst składa się z dwóch części: (1) prób nakreślenia uwarunkowań bezpieczeństwa człowieka we współczesności; (2) pokazania, że ekologia integralna pozostaje swoistym typem odpowiedzi i remedium na bolączki sytuacyjne współczesnego człowieka.

19

Sprawiedliwość społeczna – człowiek i wspólnota w świetle prawa i społecznej nauki Kościoła

71%

Chauvin T.

Forum Prawnicze

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2020

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issue 2 (58)

3–21

EN

Philosophical anthropology claims that every human being necessarily operates in specific communities. These communities must also be based on certain ethical principles. One of the principles forming this ethical foundation is the principle of social justice. The Polish Constitution of 1997 does not contain any legal definition of this principle and the doctrine has problems with defining it as well. In this connection, the Catholic Social Teaching, which combines the principle of social justice with human dignity, the common good, equality and solidarity, can be an important interpretative support.

20

The stability of the world image in creating a global sense of security

71%

Ciupka S.

Zeszyty Naukowe Wyższej Szkoły Finansów i Prawa w Bielsku-Białej

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2020

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issue 2

5-9

EN

The stability of the world image in creating a global sense of security

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