The leading aim of the Pontifical University of John Paul II in Krakow is to be of service to the Church and Homeland, that is, Poland. The University is a part of the community of the Catholic Church. Consequently, evangelization and creating special bonds among the members of academic community is a method of achieving the aims of the University. The practice of fostering the model of a master-pupil relation is the most important element of the practice of the University. The authorities of the University take care of the agenda of studies, the development in the fields of research and science, and also of educating the young about patriotism.
PL
Wiodącym zdaniem uniwersytetu jest służba Kościołowi i Ojczyźnie. Uniwersytet pozostaje w służbie Kościoła i przez ewangelizację oraz przez budowanie wspólnoty akademickiej, szczególnie pielęgnowania relacji „mistrz–uczeń”, wydatnie przyczynia się do umacniania jedności wspólnoty kościelnej. Uniwersytet, troszcząc się o udoskonalenie programu studiów i o rozwój nauki, kształcąc i wychowując młodzież w duchu patriotyzmu, służy Polsce.
This article is an attempt at synthetically juxtaposing those common threads of reflection on the university and its essence which are present in the works of both Karl Jaspers and Pope John Paul II. What is striking is the similarity of the problem of the university and the understanding of its very essence by both thinkers, regardless of the different eras in which they formulated their opinions and the differences in their philosophical positions. According to both thinkers, whether the idea of the university is implemented or not is connected to its approach to questions of truth, the universality of science, the formational role of the university, the vocation and ethos of the scholar, and the internal system of the university itself. Worthy of particular attention is the responsibility of scholars, their selflessness in the search for truth, and their duty to mould the humanity of those students who are entrusted into their care. In each of these areas there is a far-reaching convergence of positions, each developed independently and in different historical contexts. This fact can be interpreted in two ways: firstly, it shows the topicality of the problems facing universities, and secondly, it shows the universality of Karol Wojtyła’s thinking, who, in his deliberations, goes beyond specific religious aspects and addresses his message as a general humanistic message to all of those who constitute a university.
PL
Artykuł jest próbą syntetycznego zestawienia wątków wspólnych występujących w refleksji nad uniwersytetem i jego istotą w pismach Karla Jaspersa oraz wypowiedziach Karola Wojtyły – papieża Jana Pawła II. Uderzające jest podobieństwo ujęć uniwersytetu oraz rozumienie samej jego istoty u obydwu myślicieli, pomimo odmienności czasu, w którym formułowali oni swoje opinie, oraz różnic w zakresie stanowiska filozoficznego. O tym, czy idea uniwersytetu zostaje wcielona w życie, czy też zaprzepaszczona, stanowi zdaniem obu myślicieli stosunek do następujących zagadnień: prawda, uniwersalność nauki, formacyjna rola uniwersytetu, powołanie i etos uczonego oraz wewnętrzny ustrój uniwersytetu. Przedmiotem szczególnej uwagi jest odpowiedzialność uczonego, bezinteresowność w poszukiwaniu prawdy oraz powinność formowania człowieczeństwa powierzonych jego pieczy studentów. W każdym z tych obszarów zachodzi znaczna zbieżność stanowisk, wypracowywanych przecież niezależnie od siebie i w innym kontekście historycznym. Fakt ten można interpretować dwojako: po pierwsze, świadczy on o aktualności problemów, przed którymi stają środowiska uniwersyteckie, po drugie zaś ukazuje uniwersalność myślenia Karola Wojtyły, który w swoich rozważaniach wykracza poza aspekty specyficznie religijne i adresuje swój przekaz jako ogólnohumanistyczne przesłanie do ludzi tworzących uniwersytet.
This article presents the outcome of my previous deliberations concerning texts on acts of law and languages for special purposes connected with them. The fundamental purpose of this article is to underline the fact that it is very urgent to create a special subfi eld of linguistics which should concentrate on systematic analysis of the texts of acts of law. I suggest that this subfield of linguistics be called "legislative linguistics". Its aim is, fi rst of all, to perform the systematic reconstruction of languages for special purposes in which texts of acts of law were composed. Furthermore, this fi eld of study would deal with developing criteria for linguistic evaluation as well as ways of rationally improving both these languages and their practical use, i.e. among others, with the skill of properly formulating given texts of acts of law "with the help of" appropriate languages for special purposes. This task needs to be carried out as soon as possible due to the absolutely horrifying quality of the texts of acts of law, and the languages in which they were composed. Moreover, due to the fact that linguistics, especially so-called text linguistics, may contribute to the significant improvement of the quality of such texts, on condition that when analyzing them, it will take into account everything that representatives of anthropocentric linguistics know already about texts and actual languages for special purposes, and not only what their authors and/or representatives of traditional linguistics know about them.
The presence of theology in the academic community is today a challenge of particular significance. One of the most important reasons are political transformations in the post-communist countries of Europe in the last 25 years, as well as ideological and axiological transformations in the West of our continent. All these processes have affected many spheres of social, cultural and spiritual life and are directly related to shaping the contemporary theological thought. Although theology acquires potentially new opportunities for development and impact in the university space, in practice there are increasing difficulties in its affirmation. The problem primarily concerns the scientific profile of theology and the responsibility of theologians themselves.
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