Search results - CEJSH

1

Jednota pro všechny, nebo jen pro někoho? Politická kultura v letech 1945–1948

100%

Dobeš J.

Historie – Otázky – Problémy (History, Issues, Problems)

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2014

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vol. 6

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issue 1

191-199

EN

This study deals with political culture in liberated Czechoslovakia after the Second World War, taking account of the elements which the restored state took over from the prewar period, as well as the phenomena which appeared for the first time in 1945 as a result of the wartime experiences, and which altered the political culture, i.e. the relations between the highest state bodies, the National Front system, the maintenance of unity and the discussion over the status of Czechoslovakia in postwar Europe.

2

L’oecuménisme spirituel dans le témoignage de la vie et de l’enseignement de saint Jean-Paul II

100%

Wrzała E.

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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2020

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vol. 10

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issue 1

303-317

EN

During his many journeys and speeches in his teaching, John Paul II proved that spiritual ecumenism is a sine qua non for all ecumenical activity. He is the „soul” of all ecumenism. Spiritual ecumenism, thanks to conversion of the heart, holiness of life, individual and community prayer for unity, becomes a clear criterion for the existence of a genuinely Christian ecumenical attitude.

3

Wybór Biskupa Rzymskiego w perspektywie jedności Kościoła

89%

Majer P.

Annales Canonici

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2012

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vol. 8

EN

This article includes a deepened presentation and a commentary on some elements of the procedure of the election of the Pope, which underline the unity of the believers’ community. It is a unity in the sense of a participation of the whole Church in the election process, and secondly in that a special strengthening of the Pope to fulfill the ministry of unity of the Christ’s Church is accomplished by his election. The elements in question are as follows: entrusting of the election of the Bishop of the Church of Rome to the Cardinals of the Holy Roman Church, a majority of votes necessary for a valid election of the bishop of Rome, and a spiritual dimension of a conclave, as well as a calling directed to all the Faithful to participate in this special act.

4

Trust as a Condition of Getting to Know the Truth: The Anthropological Aspect

88%

Sobkowiak J.

Studia Theologica Varsaviensia

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2016

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vol. 54

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issue 2

195-208

EN

Man is a relational being. His development, both in the personal and social aspects, assumes a relation to truth. In such communal building the classical concept of truth as the congruence of intellect and the perceived reality is not enough. It is also necessary to refer to the world of persons (subjects of perception), as a person is the place of learning and communicating the truth, and its witness, for only on personal level can truth give rise to obligation. For it to happen, however, there must be an attitude of trust created between persons. The truth perceived by a subject is a partial one. Thus communicating it must assume its limited and incomplete nature. What is more, a subject communicates by means of words and images. And they acquire certain autonomy, eluding the subject. Therefore there is a need of trust which assumes that the subject communicates only a part of the truth, but it is accompanied by a willingness to get to know the whole truth. Truth requires a particular communicational horizon, which is love. Only by love and a willingness to be open to the full truth the learning subjects can get closer to it. The unity of seeking must be based on full trust in a person, and in such a sense trust is a condition of getting to know the Truth which is a Person.

5

Pchła i Dzień dobry Johna Donne’a − słowo, które stało się ciałem

88%

Gładkowska D.

Acta Neophilologica

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2017

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vol. XIX/2

97-116

EN

This article reveals the exceptional union of two metaphysical poems by John Donne, so far regarded as separate entities. By conducting a thorough linguistic analysis, the author gradually shows subtle links between The good-morrow and The Flea on the lexical, thematic, and structural levels. Their existence provides evidence that J. Donne’s works may form meaningful assemblages and should therefore be interpreted only in the context of the whole manuscript. The Flea and The good-morrow clearly comment on one another and together complete the vision of the world which emerges from their verses. Thanks to their autotelic character – the material form that itself conveys a message − the reader experiences this lyrical diptych as an observable phenomenon and an intellectual puzzle. The poet deliberately breaks existing patterns and rules to expose chosen elements. It is the irregularities in the composition of the verses and stanzas, frequently perceived as imperfections, that open the door to deeper levels of his metaphysical concept.

6

Bezsilność jako przyczyna rozpadu małżeństwa

88%

Pawliszyn M.

Forum Teologiczne

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2012

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vol. 13

109-122

EN

Małżeństwo pomiędzy kobietą i mężczyzną, zawarte w Kościele, ma charakter nierozerwalny. Małżonkowie ślubują sobie jedność, która jest bezpośrednim efektem ich wzajemnej miłości. Zdarza się jednak, że na skutek różnych okoliczności w małżeństwie dochodzi do kryzysu, a nawet rozpadu i rozejścia się stron. Zazwyczaj skłonni jesteśmy za zaistniały stan obwiniać jedną ze stron. Warto jednak spojrzeć na ten problem z innej perspektywy. Jedną z przyczyn rozpadu związku może być coś, co nazwać można bezsilnością. Oto jedna ze stron traci siły, by ratować upadające małżeństwo. Nie ma już w sobie tyle mocy, by podjąć jeszcze jedną próbę odbudowania jedności. W artykule podjęto próbę zanalizowania zjawiska bezsilności. Analiza ta ma charakter filozoficzny. Bezsilność ukazuje się jako niemożność podjęcia czynu, jako sparaliżowanie samej istoty człowieka. W przypadku, kiedy dotyka ona jedną ze stron małżeństwa, jawi się jako szczególnie bolesna. Oto ten, który z natury ma być pomocą i wsparciem staje się dotkliwie nieobecny, niewrażliwy na los drugiego. Bezsilność osiąga tutaj swój szczyt i staje się ostatecznym argumentem na rzecz odejścia. W artykule nie ma usprawiedliwienia negatywnego zjawiska rozpadu rodziny. Jest to raczej próbą spojrzenia od innej strony na ten bolesny fakt, wypływa z chęci zrozumienia tajników ludzkiej egzystencji, która nie zawsze zdolna jest do stawiania czoła wszystkim trudnościom.

7

CRISIS OF FAMILY REALITIES IN TAIWAN: CHIARA LUBICH’S CONCEPT OF ‘UNITY’ AS THE POSSIBLE CORE PATH OF RECONCILIATION

88%

Meiting Huang S.

Forum Teologiczne

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2022

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vol. 23

115-126

PL

Od przeszłości do teraźniejszości Tajwan, jako część chińskiego kręgu kulturowego, doświadczył wyraźnych zmian w rzeczywistości rodzinnej. Polityka, gospodarka, migracje i globalizacja były lub są kluczowymi czynnikami wpływającymi na rodziny. Poligamia, rozszerzona rodzina, rodzina nuklearna, rodzina transnarodowa, małżeństwa osób tej samej płci i zróżnicowana rodzina budują konteksty rodzin na Tajwanie. Te wielorodzinne formy zdają się inkryminować popularne pojęcie ‘różnorodności’, które jest artykułowane od XXI w. Wiele osób uważa, że ‘różnorodność’ może wyeliminować konflikty, ponieważ żadna część nie zostanie zignorowana; ‘różnorodność’ pokazuje tolerancję, postęp społeczeństwa. W rzeczywistości jest jednocześnie coraz więcej konfliktów i problemów wynikających z różnorodności. Jakie byłyby potencjalne przyczyny problemów? A jak te problemy i konflikty w rodzinach można rozwiązać? Podstawowe rozwiązania wydają się niełatwe do znalezienia. Od lat sześćdziesiątych XX w. koncepcje Chiary Lubich: ‘jedności’, ‘wzajemnej miłości’ i ‘modelu nowej rodziny’ rozprzestrzeniły się na Tajwanie. Jej koncepcje wpływają na nowe życie wielu rodzin. W niniejszym artykule zbadane niektóre historyczne i aktualne modele rodziny na Tajwanie, a także relacje między koncepcją ‘jedności’ Chiary Lubich a rodziną, aby zobaczyć, czy te koncepcje mogą być możliwą drogą do pogodzenia konfliktów rodzinnych i jak można by je ewentualnie zastosować w praktyce.

EN

From the Past to the Present, Taiwan, as part of the Chinese cultural circle, has experienced distinct changes in family reality. Politics, economy, migration, and globalization have been or are the crucial factors influencing families. Polygamy, extended family, nuclear family, transnational family, same-sex marriage and diversified family construct the contexts of families in Taiwan. These multi-family forms seem to ingratiate themselves with the popular concept of ‘diversity’, which has been articulated since the 21st century. Many people think that ‘diversity’ could eliminate conflicts, because not any part will be ignored; ‘diversity’ shows tolerance and social progress. In fact, there are at the same time, increasing conflicts and problems occurring because of diversity. What would be the potential causes of problems? And how could these problems and conflicts in the families be dealt with? The core solutions seem not easy to find. Since the 1960s, Chiara Lubich’s concepts: ‘unity’, ‘mutual love’, and ‘the model of the new family’ have spread into Taiwan. Her concepts have influenced many families to live in a new way. In this paper, several historical and current family models in Taiwan as well as the relationship between Chiara Lubich’s concept of ‘unity’ and families will be explored to see whether her concepts could be a possible path to reconcile the conflicts of families, and how it could be possibly put into practice.

8

The Pathogenesis of the Public Sphere in Exile: Anarchy and Unity in the Political Thought and Mentality of the Great Polish Emigration

88%

Kuligowski P.

Kwartalnik Historyczny

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2019

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vol. 126

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issue 3

PL

The post-1831 Great Emigration created conditions that were particularly favourable for the development of Polish political thought. This development, however, would have progressed at a considerably slower tempo without the deepening of ideopolitical differences, which put paid to any belief that the émigrés would reach unity. Paradoxically, successive rifts were often justified exactly by the aspiration to implement the concept of ‘unity’. The present article focuses on an issue-based analysis of the tensions between the categories of ‘unity’ and ‘anarchy’, and discusses the mechanism which led to the emergence of the public sphere in exile.

9

Obrona jedności bytu w Brahmasiddhi Maṇḍanamiśry. Przykład argumentacji scholastycznej

75%

Sajdek P.

ARGUMENT: Biannual Philosophical Journal

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2017

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vol. 7

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issue 1

129-144

PL

A defense of the unity of being in the Brahmasiddhi of Manḍanamiśra. An example of scholastic argumentation: Chāndogyopaniṣad 6 comprises as many as two out of six renowned “great sayings” (mahā‑vākya): tat tvam asi and ekam evādvitīyam. The question arises as to whether the declared in śruti unity of the Absolute Being is to be understood literally or figuratively. The opponent (pūrva‑pakṣa) presents three arguments for the figurative meaning of the words. Maṇḍana advocates the literal sense of the statement. The debate is a typical example of an Indian philosophical scholastic text. Scholasticism in India and scholasticism in medieval Europe share some characteristic features, though they also differ in many ways.

10

Social and Biological Context of Physical Culture and Sport

75%

Kosiewicz J.

Physical Culture and Sport. Studies and Research

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2010

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vol. 50

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issue 1

5-31

EN

Author underlines that biological sciences connected with the human being are traditionally - after MacFadden, among others - counted among physical culture sciences. Because of the bodily foundations of human physical activity, they perform - shortly speaking - a significant cognitive function: they describe natural foundations of particular forms of movement. In spite of the fact that knowledge in that respect is extremely important for multiform human activity in the field of physical culture, it is not knowledge of cultural character. From the formal (that is, institutional) viewpoint it is strictly connected with culture studies, but it has separate methodological and theoretical assumptions. Knowledge of that type is focused on the human organism and not on effects of mental, axiocreative, symbolic activity of the human being entangled in social relations. It includes auxiliary data which support practical - that is, in that case, physical, bodily - activity. Its reception of axiological (ethical and aesthetical), social (philosophical, sociological, pedagogical, historical {universal or strictly defined - referring e.g. to art and literature with the connected theories} or political) character is dealt with by the humanities (in other words: social sciences) constituting an immanent and the fundamental - and hence the most important - part of culture studies. Putting stress on alleged superiority and the dominating role of natural (biological in that case) sciences within physical culture sciences and the connected marginalization of the humanities - which constitute, after all, a necessary and hence an unquestionable foundation for culture studies, their essence and objectivisation - is, euphemistically speaking, a clear shortcoming in the field of science studies.The abovementioned exaltation and aspirations for superiority, as well as deepening and more and more aggressive marginalization of the humanities (understood in that paper as a synonym for social sciences) in the field of physical culture sciences may lead to the separation of biological sciences.

11

Should Philosophy of Sport Matter More?

75%

Kretchmar R.

Physical Culture and Sport. Studies and Research

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2010

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vol. 49

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issue 1

5-12

EN

While the philosophy of sport has registered significant gains in stature over the past 40 years, and while its future looks bright quite apart from any enhanced interventions by ourselves, I suggest that the philosophy of sport should still matter more. The achievement of this end, I argue, can be expedited by heeding Spinoza's philosophy of unity, Merleau-Ponty's emphasis on embodiment, and Dewey's focus on the aesthetics of experience. While other philosophers and their works might be used for the same purpose, I claim that it would be difficult to find three more accommodating allies. The major portion of the essay is devoted to defending this assertion.

12

Chrześcijańskie korzenie Europy w ujęciu Benedykta XVI

75%

Warzeszak J.

Teologia w Polsce

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2021

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vol. 15

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issue 1

59-105

PL

Autor artykułu, wykorzystując teksty przemówień, które Benedykt XVI kierował do Europejczyków podczas swego pontyfikatu, starał się ukazać, jaki wkład wniosło chrześcijaństwo, a zwłaszcza Kościół katolicki w budowę cywilizacji europejskiej. Otóż – według papieża – chrześcijaństwo przyniosło przede wszystkim religię monoteistyczną – objawioną wiarę w Boga w Trójcy Osób, a wyeliminowało politeizm i bałwochwalstwo; wniosło religię racjonalną, a uwolniło od irracjonalnych mitów i zabobonów; wniosło kulturę słowa, a przez wieki likwidowało analfabetyzm; wprowadziło ethos pracy, rozwinęło kulturę artystyczną: muzyczną, teatralną i malarską, powołało dzieła miłosierdzia, ukształtowało tożsamość narodów oraz tożsamość Europy. Autor przedstawił też oceny papieża odnośnie do sytuacji politycznej, społecznej i ideologicznej we współczesnej Europie oraz jego opinie w kwestii jej zjednoczenia, uwzględniające plusy i minusy tego procesu, jak: zapewnienie pokoju na kontynencie i w świecie, rozwój gospodarczy i cywilizacyjny, dążenie do jedności, a nie do jednolitości; zdrową świeckość i poszanowanie autonomii Kościoła. Uwzględnił wreszcie wezwania, aby podstawą pomyślnej przyszłości Europy stało się respektowanie wartości uniwersalnych i chrześcijańskich. Chrześcijaństwo służy bowiem „oczyszczaniu rozumu”, przyczynia się do formowania sumień i kształtowania humanizmu integralnego, a cześć oddawana Bogu oznacza zarazem troskę o człowieka.

EN

The author of the article tried to show – based on the speeches of Benedict XVI to Europeans – what the Christianity, especially the Catholic Church, has brought to the European civilization. Well, the Christianity brought the monotheistic religion – the revealed faith in God in the Trinity of Persons. It cleansed of polytheism and idolatry; it brought rational religion and freed from irrational myths and superstitions; it brought a cultureof word, and, over the centuries, it eliminated illiteracy; it introduced the ethos of work, musical culture and a number of its other kinds, the works of charity. It shaped the identity of nations and the identity of Europe. The author also presents the Pope’s assessment of the contemporary political, social and ideological situation in Europe. He pointed out that the union of Europe ensures peace on the continent and in the world, as well as economic and civilization development. This union is to lead, according to the original assumptions, to unity, not to uniformity; wholesome secularism must respect the autonomy of the Church. The respect of universal and Christian values is the base of a successful future. Christianity serves “purification of the reason”, contributes to the formation of conscience and an integral humanism. Worshiping God means caring for man.

13

What role can Stability Policing play in total defence and building resilience?

75%

Bonomi N., Bergonzini S.

Bezpieczeństwo. Teoria i Praktyka

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2022

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vol. XLVIII

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issue 3

87-97

EN

Threats to peace, stability and human rights of states and civil societies are increasingly of a non-military nature and fending them off requires adopting innovative approaches. These encompass, first and foremost, veering from the strictly military- and security-centred focus applied hitherto and looking at more comprehensive and holistic responses. Furthermore, they seek to include all stakeholders within a state, including its military, the civil apparatus, the civilian populace, and private enterprises in a common defensive effort, namely the concept of total defence. Creating and improving positive interaction amongst relevant stakeholders and increasing their chances of successfully absorbing and surviving external shocks and attacks showcases another significant notion, namely resilience, not only in its acceptation within the Alliance, but in a wider understanding of the term. Stability Policing as a spearheading concept expanding the reach of NATO into the policing remit and as a cutting-edge deployable military capability is defined as suggesting, describing, and highlighting possible roles and contributions to both endeavours. Stability Policing offers innovative avenues of approach and a policing mindset by applying relevant police-related ways and means, and its “blue lens”, and thus contributes to achieving the overarching goal of identifying, deterring, stopping, and countering threats, including those of a hybrid nature and in grey zones, also below the threshold of war.

14

Of Learning Processes and Search Movements, or: On the Historicization of the „Aufbau Ost“ („Reconstruction East“)

75%

Böick M., Lorke C.

Przegląd Zachodni

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2022

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issue 3 (384)

258-274

EN

Materials from the conference “German Reunification - Successes and Challenges in the Light of Contemporary Debates”: Marcus Böick, Christoph Lorke, Of Learning Processes and Search Movements, or: On the Historicization of the „Aufbau Ost“ („Reconstruction East“)

15

ИДЕЯ «НЕПРИМИРИМОСТИ» В ЭМИГРАНТСКОЙ ПУБЛИЦИСТИКЕ ЗИНАИДЫ ГИПИУС. МЕЖДУ СОПРОТИВЛЕНИЕМ И ОБЪЕДИНЕНЕМ

75%

Woźniak A.

Slavia Orientalis

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2018

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vol. LXVII

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issue 1

16

“I fear I am not in my perfect mind.” Jan Klata’s King Lear and the Crisis of Europe

75%

Cieślak M.

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2019

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vol. 19

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issue 34

107-117

EN

In his Shakespearean productions Jan Klata tends to radically experiment with sets, texts, and contexts. He puts the plays in culturally and politically specific locations, experiments with bi- or multilingual productions, and incorporates other texts into the Shakespearean frame. In this way, he uses Shakespeare as a means to address contemporary problems and tensions that are vital for his geopolitical reality, exploring the issues of national identities, the cultural legacy of Europe and its nations, as well as past conflicts and present crises. Klata’s King Lear (Narodowy Teatr Stary, Kraków, 2014), set in the religious context of the Catholic Church and using mostly Polish language, with only decorative additions in foreign languages, does not engage in European politics with the same directness and force as his earlier productions. And yet, as I wish to argue, this performance is also strongly concerned with European identity, and may, therefore, be seen as a valid voice in the discussion on how Shakespearean productions help to understand our current-day reality.

17

Zderzenie katolickiej i muzułmańskiej wizji małżeństwa – podstawowe trudności

71%

Mucha M.

Annales Canonici

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2013

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vol. 9

EN

The article juxtaposes and contrasts the essence of marriage as understood by the Catholic Church and the Muslim concept of a relationship between a woman and a man. Its objective is to demonstrate whether it is possible to enter matrimony which would be fully compatible with canon law and Muslim law and to present the difficulties that tend to arise in such marriages. It argues that a Muslim may relate most of the attributes and objectives taught by the Catholic Church to the marriage bond, with the exception of honoring baptism and Catholic upbringing of his children. Muslim law stipulates that a Muslim’s children must be brought up in the faith of their father and urges the father to prevent the Christian mother from exercising any religious influence over their children. Although the Christian mother may obtain dispensation from the impediment of different faiths by, among other things, doing her best to baptize her children and to bring them up in her faith, in practice this is impossible because of the father’s legal obligation.

18

Eucharystia – zgromadzenie, Krolestwo Boże, jedność. Wokoł teologii Eucharystii Aleksandra Schmemanna

71%

Kiejkowski P.

Teologia Praktyczna

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2019

|

issue 20

37-52

EN

Alexander Schmemann (1921-1983) is one of the most important contemporary Orthodox thinkers active in exile in France and the United States. The Eucharist: Sacrament of the Kingdom is the last work of this outstanding thinker. It is a series of refl ections devoted to the Eucharist, which are a testimony and the fruit of over thirty years of his work as a priest, lecturer, and writer. This text takes up selected themes from his eucharistic theology. Firstly, the Eucharist is where the Church is realized as a gathering called together by the Risen Lord. Secondly, the Holy Liturgy is the mystery of the Kingdom of God. Thirdly, the Eucharist is the sacrament of unity.

PL

Aleksander Schmemann (1921-1983) należy do najważniejszych współczesnych myślicieli prawosławnych, którzy tworzyli na emigracji we Francji oraz w Stanach Zjednoczonych. Eucharystia: misterium Kościoła to ostatnie dzieło tego wybitnego myśliciela. Stanowi ciąg rozmyślań poświęconych Eucharystii, będących świadectwem i owocem ponad trzydziestoletniej pracy tego prawosławnego duchownego jako duszpasterza, wykładowcy, pisarza. Niniejszy tekst podejmuje wybrane wątki z jego teologii eucharystycznej. Po pierwsze, w Eucharystii urzeczywistnia się Kościół jako zgromadzenie zwołane przez Zmartwychwstałego Pana. Po drugie, Święta Liturgia jest misterium królestwa Bożego. Po trzecie, Eucharystia jest sakramentem jedności.

19

Ewangelizacja wspólnotowa zrodzona z doświadczenia komunii Kościoła

63%

Synoś P.

Roczniki Teologii Duchowości

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2013

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vol. 5(60)

31-46

EN

In the article the issue of community evangelization springing from the Church’s experience of communion is undertaken. In its initial part the concepts of evangelization and the Church’s communion are precisely defined. Then the author stresses that the Church by its nature has the character of community, which results from both the social nature of man and God’s idea to lead people to salvation not individually, but as a community. Small Christian communities have a special place in the work of evangelization, and it is in them that the Church’s shepherds see one of the most important signs of its revival. It is exactly them that allow to keep and develop faith in the modern world, and at the same time they become dynamic circles involved in evangelization. They give the world a testimony of unity and of Christian love. This love is expressed in preaching the truth of the Gospel, it is fed and consolidated by common celebration of liturgy, and it is made concrete by the service to all people, especially the ones afflicted with suffering.

20

The Unity of the Church in the Ecumenical Dialogue between the Roman Catholic Church and the World Council of Churches

63%

Podhajski M.

Rocznik Teologii Katolickiej

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2017

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vol. 16

|

issue 3

EN

The unity of the church remains a priority task for all Christians. The Holy Trinity constitutes the inner principle of every ecclesial communion. The relationship between the love of the Father, the Son and the Holy Spirit is a gift and a task for the community of believers. The unity of the church is rooted in the Scriptures. The dialogue board specifically highlights the high priestly prayer of Jesus and the Lord’s Prayer as a biblical base for the ecumenical activity of the church. Early Christian koinonia is an example of unity to which divided Christians should strive. Despite the lack of full communion, the Churches and Christian communities today can grow in spiritual unity through prayer and daily life, becoming witnesses of reconciliation and love in a divided world..

PL

Jedność Kościoła pozostaje priorytetowym zadaniem dla podzielonych chrześcijan. Wewnętrzną zasadę każdej eklezjalnej komunii stanowi Trójca Święta. Relacja wzajemnej miłości Ojca, Syna i Ducha Świętego jest darem i zadaniem dla wspólnoty wierzących. Jedność Kościoła jest zakorzeniona w Piśmie Świętym. Komisja dialogowa w sposób szczególny akcentuje modlitwę arcykapłańską Chrystusa oraz modlitwę Pańską jako bazę biblijną dla działalności ekumenicznej Kościoła. Wczesnochrześcijańska koinonia jest przykładem jedności, ku której podzieleni chrześcijanie powinni dążyć. Pomimo braku pełnej komunii Kościoły i Wspólnoty chrześcijańskie już dzisiaj mogą wzrastać w duchowej jedności poprzez modlitwę i codzienne życie, stając się świadkami pojednania i miłości w podzielonym świecie.

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