The need for affirmation of a human as a challenge for upbringing The article attempts to justify the thesis that in the current situation of an increasing criticism of humanism on the one hand, and a coronavirus pandemic on the other, upbringing requires anthropology which affirms a man. We are talking about raising the value of humanity, related to responsibility for others, oneself and the world. Personalism rooted in Christianism represents such anthropology. The views of Dietrich von Hildebrand, Chantal Delsol and Robert Spaemann, which are mentioned in the text, are the examples of personalistic approaches emphasizing the importance of affirmations of a man and the world. The philosophy of R. Spaemann was subjected to a deeper analysis, from the perspective of consequences for the upbringing. The analysis showed that according to this philosopher, the affirmation of a man is an expression of respect for the human person. The basis of affirmation is an attitude of selflessness. The text ends with educational conclusions formulated in the light of the need for the affirmation of a man and the world. As well as and training of the selflessness.
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CEL NAUKOWY: Celem artykułu jest próba uzasadnienia tezy, zgodnie z którą współczesne wychowanie stanęło wobec szczególnego, pilnego wyzwania – mocnego oparcia się na antropologii afirmującej człowieka. Wymaga tego sytuacja z jednej strony wzmagającej się krytyki humanizmu, z drugiej – przedłużającej się pandemii koronawirusa. PROBLEM I METODY BADAWCZE: Metodą badawczą jest analiza współczesnej sytuacji społeczno-kulturowej i pozycji w niej człowieka i człowieczeństwa w świetle personalistycznej myśli filozoficznej D. von Hildebranda, Ch. Delsol i R. Spaemanna. PROCES WYWODU: Autorka wychodzi od charakterystyki obecnej sytuacji kultury dystansującej się coraz bardziej od idei humanizmu. Równocześnie zwraca uwagę na trudne konsekwencje wychowawcze sytuacji pandemii. Stawia tezę, że jedyną właściwą odpowiedzią jest afirmacja człowieka. Potrzebę takiej postawy uzasadnia, odwołując się do personalizmu chrześcijańskiego w ujęciu D. von Hildebranda, Ch. Delsol i R. Spaemanna. Wywód kończą wnioski dla wychowania. WYNIKI ANALIZY NAUKOWEJ: Przeprowadzona analiza prowadzi do wniosku, iż jedynie personalizm chrześcijański pozwala w pełni uzasadnić potrzebę afirmacji człowieka, wyjaśnić jej rozumienie i wskazać sposoby realizacji tej postawy. WNIOSKI, INNOWACJE, REKOMENDACJE: Wnioski przeprowadzonej analizy dotyczą możliwości kształcenia postawy afirmacji człowieka, wrażliwości na człowieczeństwo. Zdaniem autorki potrzebne jest kształcenie postaw wobec człowieka i świata warunkujących postawę afirmacji człowieka i świata – a to znaczy postaw uznania, zachwytu, podziwu, bezinteresowności.
The goal of this paper is to formulate several observations on the psychological relations between vita contemplativa and vita activa (hereafter, respectively, VC and VA) which manifest in the context of the two following problems: (1) what basic psychological mechanisms may propel an agent to forsake one type of life for the sake of another; and (2) what effect an agent’s deep involvement in VC may have for his attitude towards VA as well as for his manner of pursuing VA (if he decides to abandon VC and pursue this way of life). In the paper, the distinction is made between VC in the strong sense (metaphysically/religiously oriented) and VC in the weak sense, and it is argued, among others, that the two features of VC in the strong sense-selflessness and otherworldliness-make VC a desirable complement of VA (in its public form): the involvement in the public sphere motivated by VA is likely to be not only more effective, but also more durable thaThe goal of this paper is to formulate several observations on the psychological relations between vita contemplativa and vita activa (hereafter, respectively, VC and VA) which manifest in the context of the two following problems: (1) what basic psychological mechanisms may propel an agent to forsake one type of life for the sake of another; and (2) what effect an agent’s deep involvement in VC may have for his attitude towards VA as well as for his manner of pursuing VA (if he decides to abandon VC and pursue this way of life). In the paper, the distinction is made between VC in the strong sense (metaphysically/religiously oriented) and VC in the weak sense, and it is argued, among others, that the two features of VC in the strong sense-selflessness and otherworldliness-make VC a desirable complement of VA (in its public form): the involvement in the public sphere motivated by VA is likely to be not only more effective, but also more durable than the involvement propelled by disappointment with the private VA. Therefore, human beings should not be thought of as (broadly) divided into two rarely interpermeating categories namely those who are ‘psychologically destined’ for VC and those who are ‘psychologically destined’ for VA. Rather, the opposite seems to be true, namely that there exist strong motivational links in the direction from VC to VA.n the involvement propelled by disappointment with the private VA. Therefore, human beings should not be thought of as (broadly) divided into two rarely interpermeating categories namely those who are ‘psychologically destined’ for VC and those who are ‘psychologically destined’ for VA. Rather, the opposite seems to be true, namely that there exist strong motivational links in the direction from VC to VA.
What currently becomes more and more vivid is the public debate on the transformations in the functioning of university and on their directions. In order to focus properly on the problems undertaken here, it is worth to refer to some remarks on academic liberty and the liberty of studying, which are formulated in the context of describing the secret university education in Poland under the Nazi occupation. It is this secret teaching, based on self-organization and free from an administrative institutional framework, which turns out to be the model of university liberty. This peculiar experience of academic freedom, showing the essence of academic learning and teaching, should be remembered and taken into account in all political and administrative (or even bureaucratic) attempts at regulating the functioning of autonomic university and other academic level schools. The current state of university is vividly depicted, as Kazimierz Denek does this, as a “switchback bend” situation. The switchback bend is a condition of increased risk and danger as, with the lack of skills or attention, it is easy to fall out of the route from a “sharp bend”. However, it is also possible to become strengthened with new experiences and skills. Especially for educationalists and philosophers of education, university situated at a “bend” constitutes a challenge to thoughtful and in-depth reflection and reasonable acting – not to “risky charging” in the name of some fashionable “lofty words” and ideological visions. What is recognized in the classically understood European culture is the specific identity of university and its irreducibility to other – even closely related cultural forms. Universities are to embody in a specific way the ethos of intellectual work and to manifest some cognitive values at which practicing science and the system of education are aimed. Among other forms of shaping intellectual culture, university should be distinguished by its aiming at the holistic recognition of the reality or at least to unite the aspect-related recognition of the reality into a relative whole. The issues of university ethos were considered by Kazimierz Twardowski (1866–1938) in his – widely commented today – speech “On the eminence of University” (21st November 1932). What comes to the foreground is the selfless aiming at the scientific truth, which should be a basic feature of university. If this moral requirement is fulfilled, it is possible to conduct reliable studies and to shape students in such a way that they could – on their own – practice science oriented towards discovering the truth. In the European culture, establishing universities and the aim of studying have been associated with the classical idea gaudium veritatis: selfless joy provided by aiming at and approaching the truth. In the efforts to fulfil university, viewed as a specific world of manifested values and appreciated personal attitudes, the dreams about the “golden age” which has already gone cannot be the end. The people who constitute the academic community ought to present the appropriate knowledge of university, the theoretical and practical knowledge concerning their close reality, and they should have a strong belief in their own subjectivity and agency, their ability to establish and maintain university. This should take place in order not to yield to persuasion on civilization determinants (expressed in administrative directives) to which the academic community is to be unconditionally subjected.
The article is a part of the broad current of the philosophy of responsibility. It analyses and describes the basic elements of human activity in the anthropological and ethical perspective. A particular feature discussed in the article is selflessness, which is analysed in the perspective of the main ethical currents. In personalistic philosophy, responsibility and selflessness result from the will, whereas in deontological philosophy they result from the moral norm adopted by the subject. The concept that describes the nature and fundamental elements of an act is the theory of supererogatory act. According to it, a selfless act is a free, conscious act resulting from the realization of a norm immanent to the subject.
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Artykuł wpisuje się w szeroki nurt filozofii odpowiedzialności. Analizuje i opisuje podstawowe elementy ludzkiej działalności w perspektywie antropologicznej oraz etycznej. Szczególną cechą omawianą w artykule jest bezinteresowność, która analizowana jest w perspektywie głównych nurtów etycznych. W filozofii personalistycznej odpowiedzialność i bezinteresowność są wynikiem woli, natomiast w filozofii deontologicznej wynikają one z przyjętej przez podmiot normy moralnej. Koncepcją opisującą charakter i fundamentalne elementy czynu jest teoria czynu supererogatywnego. Według niej czyn bezinteresowny to akt wolny, świadomy i wynikający z realizacji immanentnej dla podmiotu normy.
The author of the article characterizes the idea of voluntary service, its basic indicators, its essence and importance in the social life, emphasizing, at the same time, its Christian aspect. The general objective of the present paper is to draw particular attention to the issue of voluntary service as a chance for restoration of social bounds and rebuilding moral foundations in contemporary societies, as well as to present it as a place of volunteers' self-realization. At the same time, the author indicates the factors, which are connected with the time management of a volunteer's work, determine its correct proceeding, and finally success. The analysis leads to defining volunteering as an opportunity for everybody: above all for a man in need, for his family, but also for the volunteers themselves, who thanks to such help get a chance to learn more about themselves and to develop.
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Autor artykułu charakteryzuje wolontariat, jego ideę, podstawowe wyznaczniki, istotę oraz znaczenie w życiu społecznym, podkreślając zarazem jego chrześcijański aspekt. Głównym celem niniejszego opracowania jest jednak zwrócenie uwagi na wolontariat jako działania dające możliwość restytucji więzi społecznych i odbudowywania fundamentów moralnych we współczesnych społeczeństwach, a także jako miejsce pozwalające na samorealizację wolontariusza. Autor wskazuje jednocześnie czynniki, które związane są z organizacją pracy wolontariusza oraz warunkują jej właściwy przebieg i pomyślność. Dokonane analizy prowadzą do określenia wolontariatu jako szansy dla wszystkich: nade wszystko dla człowieka potrzebującego, dla jego bliskich, ale także dla samych wolontariuszy, którzy dzięki niemu mogą poznawać i rozwijać siebie.
The diffuse of artistic world and economy may lead to anomie and deviance. The article starting with typology of myths connected with artists, focuses on changes in artistic existence. The text basing on interpretative attitude of Howarda S. Beckera, analyse the changeability and relativity of artistic world deviance and making use of Merton’s 5 types of deviance shows the way of artists’ behaviour.
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Przenikanie się świata artystycznego z innymi światami go otaczającymi, szczególnie ze światem wolnorynkowej gospodarki, może powodować anomię i sprzyjać zachowaniom dewiacyjnym. Tekst, w oparciu o typologię mitów związanych z artystami, omawia obszary społecznego ich funkcjonowania, w których zaszły najdalej posunięte zmiany. Odwołując się do teorii dewiacji w interpretatywnym ujęciu Howarda S. Beckera, próbuje wykazać zmienność w czasie i względność dewiacyjności świata artystycznego, a sięgając po Mertonowskie typy idealnego przystosowania, obrazuje sposoby funkcjonowania artystów w bieżącej rzeczywistości społeczno-gospodarczej.
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