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EN
In the paper, it is discussed the communicative role of the Internet in the view of Mounier’s conception of personal communication. E. Mounier distinguishes two aspects of human communication: objective and subjective. The first one is reduced to the function of giving information, the second one. is specific for a man as a person. It is presented the most essential features of subjective, existential communication, that after all requires an understanding of other people. This attitude, according to Mounier, is not possible without opening to transcendence. In this view, the Internet is regarded as an objective tool of communication. It is briefly discussed the main ways of using the Internet in keeping up human relationships, the specific features of the tool, its advantages and disadvantages for personal contact. Finally, the development of the Internet is understood as a symptom of the need of passing on thoughts, considerations, and love to others as a human special privilege.
EN
The present article proposes an approach to bioethical reflection in terms of reading and interpretation of personalist philosophy. Therefore particular attention is given to the theoretical perspectives and practical indications that are relative to human life, the human body, and the person understood as a process in the ever-open task of achievement and development: therefore, from an ethical perspective. Through a direct reading of the texts of G. Marcel and E. Mounier, as well as the critical literature relevant to them, the author has posed the question of indicating the perspectives and dynamics which are a concrete part of the project of the French personalists in the elaboration and construction of a new humanism through the process of personalization of the human being and his/her world (cultural ethics).
PL
W moim tekście, przede wszystkim staram się udzielić odpowiedzi na następujące pytania: Czym były wydarzenia Sierpnia 1989 roku, mające swój ośrodek w Stoczni Gdańskiej? Czemu dały początek? Dlaczego w ogóle do nich doszło i jak było możliwe zwycięstwo wyrażające się w powołaniu do życia wolnego ruchu związkowego NSZZ Solidarność – wielonurtowego ruchu, który odmienił nasze najnowsze dzieje? Kto w największej mierze wpłynął na tor myślenia polskich robotników oraz inteligencji tak, iż mimo potężnych ustrojowych murów i politycznych zniewoleń tzw. obóz państw socjalistycznych został na tyle osłabiony, że wrota wolności zostały otwarte? Jakie wydarzenia natury intelektualno-duchowej mogły się do tego przyczynić? Odpowiadając na te pytania rozważam także personalizm, jako nurt chrześcijańskiego myślenia, reprezentowany m. in. przez Emmanuela Mouniera, który w pewnej mierze wpłynął na polskich reprezentantów personalizmu.
EN
This article, first of all, tries to answer the following questions: What were the events of August 1989 that had their center at the Gdansk Shipyard? What did they give rise to? Why did they happen at all, and how was the victory – expressed in the vocation of the free trade union movement of NSZZ Solidarnosc, a multi-directional movement that changed our recent history – possible? Who influenced the way of thinking of Polish workers and intelligentsia the most, so that despite the powerful institutional walls and political enslavements, the so-called socialist states’ camp was weakened enough to let the gates of freedom open? What intellectual-spiritual events could have contributed to this? While answering these questions the article also considers personalism, as a midstream of Christian thinking, represented among others by Emmanuel Mounier, who to some extent influenced Polish representatives of the personalism.
EN
The paper presents reflections on human existence and the nature of human being. The author of the paper presents his own standpoint and compares it with other philosophical and religious conceptions of the human being, inter alia those formed in Christianity, Marxism and Cartesianism. The primary concern of the essay is the existential-anthropological significance of human being’s creativity.
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