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1

The oak tree

100%

Kaźmierczak M.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2011

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vol. 9

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issue 17-18

107-111

EN

The oak tree The text titled The Oak Tree is a true story told by Kazimiera, a woman who in 1941 saw the bodies of murdered Jews being dumped into a common grave in a forest in Western Poland. This text refers to the work of memory and to the work of narration in the context of representation of the Holocaust. This text opens a question about the limits of commemorating and abusing of the past hidden in words and in silence.

2

Manipulation and Communication – Manipulation as an Anti‑Communicative Act

84%

Wyrostkiewicz M.

Biuletyn Edukacji Medialnej

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2014

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issue 2

21-32

EN

Oftentimes, it is believed that the manipulation is one of the activities involved in communication. It is not simply one among many competencies, but a kind of art; it is something one should learn in order to make remarkable achievements that will bring real benefits. However, in the humanities, philosophy and theology, the way of looking at manipulation is somewhat different. We must remember that it still means “a skillful hand grip”, we have to be aware that here we mean another person hold something. In other words, “to manipulate someone” is “to have something in one’s hand”, to have power over something, to treat something as an object, and to use something for one’s own needs. More specifically, manipulation is defined as the intentional, biased and secretive operation in to dictate to some man or group of people a false picture of reality in order to achieve their personal benefits; it is using people to achieve their own goals (according to the used neighbor). It is shaping the opinions and attitudes and directing behavior and human emotions, not only without a person’s consent, but also without their knowledge (in this sense, manipulation very clearly differs from formation, education and persuasion, which will be discussed later). However, we cannot be under the illusion that caring for our needs is always an action against another person, and demanding the implementation of legitimate needs is manipulation. Every person has the right to pursue their own legitimate needs. Of course, the limit that cannot be exceed is respect for the interlocutor. These reflections do not leave any doubt as to the fact that manipulation is seen as an unnatural (non-ecological) reality, and thus harmful to the human person. It is an evil that destroys a manipulated person as well as the manipulator and negatively affects the social order, impeding its proper maintenance. While the manipulator does not actually lie, a liar’s mentality and that of a manipulator’s are similar. They merely use different tools to obtain their undeserved and selfish interests. Both the manipulator and the manipulated person are responsible for the evil that appears in the world as a result of manipulation. The manipulated committed a mistake by showing too little concern for the truth and not sufficiently using their reason, allowing the manipulator to directly lead them into error. Manipulation cannot be considered to be communication. It is in fact a reality (action) that apparently resembles an act of communication. Due to its nature, meaning that it does not build the community (which belongs to the essence of communication), but is the achievement of self-serving purposes, it appears to be the action of anit-communication.

3

Kościół w świecie wirtualnym. Artykuł dyskusyjny

67%

Przybyłowski J.

Seminare. Poszukiwania naukowe

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2018

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vol. 39

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issue 1

33-44

PL

W artykule zaprezentowane są aktualne problemy Kościoła związane z komunikacją medialną. Kościół wypełnia swoją misję w świecie realnym. Znakiem czasów współczesnych jest powstanie świata wirtualnego. Teologia pastoralna poszukuje odpowiedzi na pytanie: w jaki sposób Kościół może wypełniać swoja misję pastoralną w świecie wirtualnym? Współpraca Kościoła z mediami powinna być oparta na prawdzie. Główne zadanie Kościoła w świecie wirtualnym to budowanie wspólnoty kościelnej. Natomiast chrześcijanie powinni wykorzystywać swoją wiarę do odnowy życia codziennego.

EN

The article presents the Church’s current problems associated with social communication media. The Church fulfils its mission in the real world. A sign of the modern times is the emergence of the virtual world. Pastoral theology is looking for answers to the question how the Church can fulfil its mission of pastoral ministry in the virtual world. The Church’s cooperation with the media should be based on the truth. The main task of the Church in the virtual world consists in building the ecclesial community. In turn, Christians should use their faith to revitalize their daily life.

4

Święty Jan Paweł II – autorytet młodych

67%

Drożdż M.

Studia Socialia Cracoviensia

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2016

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vol. 8

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issue 1

EN

This article is an attempt to analyze the authority of John Paul II, as seen from the perspective of young people. The basic condition for the authority is to live in the truth. Be an authority – to be recognized as an authority. The authority is above all value for others, and this is the essence of the moral authority: to be for other in goodness and truth. In this perspective, the good and truth we see the authority of John Paul II, the authority of the pilgrim, who became a witness for the people of God’s love, and this love of God attracted multitudes of young people during World Youth Day.

5

Wpływ św. Teresy z Ávili na życie duchowe Edyty Stein

67%

Grzegorczyk A.

Polonia Sacra

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2015

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vol. 19

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issue 2

EN

In Edith Stein’s works one can find reflections of some of Saint Teresa of Àvila’s ideas. Similarity of their characters can be one clue to explain it, but what’s more important – it is their Carmelite spirituality what makes this resemblance. Close parallel between them both can be seen in matters like concept of true, of wisdom, and the issues of woman. Beside historical distance and all biographical differences, Edith Stein and Saint Teresa of Àvila join into Carmelite tradition through spiritual experience, understanding and expression.

PL

W dziełach Edyty Stein zaznaczają się wyraźnie myśli św. Teresy z Ávili. Zapewne podobieństwo charakterologiczne ma pewne uzasadnienie w tym względzie, jednakże powinowactwa te wynikają przede wszystkim z duchowości karmelitańskiej, w której obie są zakorzenione. Ta bliska paralela widoczna jest przede wszystkim w odniesieniu do takich kategorii jak prawda, mądrość czy kwestia kobieca. Pomimo dystansu historycznego i wielu biograficznych różnic obie święte włączają się w tradycję karmelitańską przez wspólne im duchowe doświadczenie, rozumienie i wyrażanie.

6

Wołanie o poszanowanie podstawowych praw : Msza św. za Ojczyznę w kościele św. Stanisława Kostki w Warszawie - 28 sierpnia 1983 r.

67%

Szczecina G. K.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2019

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issue 26

403-413

EN

Each of the Masses for the homeland that blessed Fr. Jerzy Popiełuszko celebrated in St. Stanisław Kostka Church in Warsaw in the years 1982-1984, was devoted to a given topic. The purpose of this article is to present the message of the patriotic service of August 28, 1983. This liturgy was celebrated a few days before the anniversary of the so-called of the August agreements in 1980 and the creation of NSZZ “Solidarność”. That is why this was the theme of the Mass for the Homeland, already contained in the introduction to the Eucharist by blessed Fr. Jerzy. In his sermon, the martyr of communism referred to contemporary events and presented successively the basic values of man and society: truth, freedom, justice and solidarity. It was in their implementation, in accordance with the Christian religion, that he saw the foundation for the proper development of humanity, the Nation and aspirations for real independence. These values during the enslavement of communist Poland after 1945 were denied by the authorities, especially during martial law. That is why the teaching of Fr. Popiełuszko was a cry for respect for fundamental rights, which he emphatically showed, also referring to implementation in everyday life. Complementing the message of the Holy Mass for the homeland there was artistic decoration in the temple’s presbytery, as well as artistic setting.

7

Is truth always beautiful, that is, how aesthetic values can become an epistemological obstacle

67%

Łata M., Łukasik A.

Filozofia i Nauka

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2020

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vol. 8

8

Freedom, True and Morality in Politics and in International Relations

67%

Kurnicki A.

Studia Gdańskie

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2023

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vol. 53

145-154

PL

Stany Zjednoczone są republiką, której obywatele cieszą się dynamicznym systemem politycznym, silną tradycją rządów prawa, silną wolnością słowa i przekonań religijnych oraz szerokim zakresem innych swobód obywatelskich. Pierwsza Poprawka do Konstytucji Stanów Zjednoczonych uniemożliwia rządowi uchwalanie praw, które: regulują ustanawianie religii; zakazują swobodnego praktykowania religii; ograniczają wolność słowa, wolność prasy, wolność zgromadzeń lub prawa do składania petycji do rządu o zadośćuczynienie za krzywdy. W globalnej polityce, środowisku akademickim i dyplomacji wzrasta akceptacja tendencji hegemonów do dominacji nad najważniejszymi aspektami globalnej władzy. Wolność i standardy moralne są raczej postrzegane jako balast polityczny, ponieważ człowiek z natury, a w szczególności państwa, mają bezkompromisowe pragnienie władzy i promują własny interes. Kryzys wolności w XXI wieku leży u podstaw kryzysu prawdy. W pojęciowo współczesnym świecie głos Jana Pawła II wyraźnie ukazywał nierozerwalny związek między wolnością a prawdą. Filozofia wolności papieża jest sprzeczna z koncepcją wolności od wartości, tak rozpowszechnioną we współczesnej kulturze, zwłaszcza w USA.

EN

The United States is a federal republic whose citizens enjoy a dynamic political system, a strong tradition of the rule of law, robust freedom of speech and religious belief, and a wide range of other civil liberties. The First Amendment to the U.S. Constitution prevents the government from enacting laws that: govern the establishment of religion; prohibit the free exercise of religion; restriction of freedom of speech, freedom of the press and freedom of assembly. There is a growing tendency in global politics, academia and in diplomacy to accept hegemon state status and tendency to dominate all-important aspect of global power. The freedom and moral standards are rather viewing as a political ballast because man by nature and the states in particularly has a boundless wish for unrestricted power and to promote self-national interest regardless of international law, custom, culture or tradition. The XXI century crisis of freedom is at the root of the crisis of truth. In the conceptually contemporary world, John Paul II's voice clearly showed the inseparable link between freedom and truth. Pope philosophy of freedom is contrary to the concept of freedom from values, so widespread in contemporary culture, especially in the USA.

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1 Biuletyn Edukacji Medialnej

1 Filozofia i Nauka

1 Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

1 Polonia Sacra

1 Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

1 Seminare. Poszukiwania naukowe

1 Studia Gdańskie

1 Studia Socialia Cracoviensia

1 2023

1 2020

1 2019

1 2018

1 2016

1 2015

1 2014

1 2011

1 Drożdż M.

1 Grzegorczyk A.

1 Kaźmierczak M.

1 Kurnicki A.

1 Przybyłowski J.

1 Szczecina G. K.

1 Wyrostkiewicz M.

1 Łata M.

1 Łukasik A.