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1

Let's Teach Humanity by Smile

100%
Siemak-Tylikowska A.
Kwartalnik Pedagogiczny
|
2005
|
vol. 50
|
issue 3(197)
99-114
EN
Laughter or smile is a uniquely human reaction to the phenomenon of comicality. Its character, types and perception have been analyzed since antiquity by representatives of numerous scholarly disciplines. However, they are scarce in Polish pedagogy. This paper presents comicality as a cultural phenomenon, connecting people into 'laughing communities', independent of their social positions, but uniting them on the ground of common sense of humor. This is because perception of comicality depends only on individual culture level, spread between primitive vulgarism and sophisticated, intellectual wit. The presented research results answer the question if school introduces youngsters into the world of laughter community and, if so, what values it uses to create this community, whether and what kind of laughter culture it creates, and eventually whether it teaches 'humans humanity' to quote Plessner.
2

Urzeczywistniać swoje człowieczeństwo – humanizm integralny ks. prof. Janusza Tarnowskiego

100%
Chrobak S.
Studia z Teorii Wychowania
|
2013
|
issue 1(6)
9-22
EN
Opening to permanent development allows a man to express his/her being in a fuller way. “If we consider as an educational «base», the priest Janusz Tarnowski says, humanity in its dynamics of permanent development, then such an assumption leads to the statement that the whole modern pedagogy should be of human nature, or humanistic one.” Humanism as an ideal of upbringing exposes the significance of integral and broad development of a pupil’s personality, appealing to authentic values. Pedagogy belongs to the sciences that cover the entirety of human existence. Holistic depiction of educational phenomena and its processes gives hope for better diagnosis of education and planning changes. Aiming at development requires talented people with deep afterthoughts who look for new humanism that enables a contemporary person to find herself/himself. Upbringing, as the priest Janusz Tarnowski emphasises, consists of, first of all, a relation of man to man, it is an interaction with “human face”. It is not limited to temporary or static actions. Because people should go beyond themselves all the time and endlessness is the measure of their development. So “reality of upbringing” is very complex in its nature, structure and signs, it is “a human fact” (related to a man) and at the same time, it is “an existential fact” (related to the essence of human existence), it aims as specific goals and ways of human existence.
3

HIERARCHY IN SOCIETY, AND WHAT ABOUT NATURE?

80%
Kuchtová A.
Filozofia (Philosophy)
|
2023
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vol. 78
|
issue 7
578 – 586
EN
The paper examines the book Martin Buber’s Theopolitics and analyses the conflict between the hierarchy in nature and in human society. Buber qualifies our relations to nature and to other non-living objects as darker than human relations. This creates an imbalance between the human You and the other type of You. This reflection allows us to think about the meaning of the principle of humanity in relation to personhood, and in relation to different forms of communities (natural, or inorganic communities). It is an important question in the light of “conflicts” and tensions created by the environmental crisis we are facing today. The paper explains how to use the word “conflict” in this context and whether it is justified.
4

ČO JE VÝCHOVA? NIEKOĽKO POZNÁMOK K FILOZOFII VÝCHOVY

80%
Dvoranová E.
Filozofia (Philosophy)
|
2010
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vol. 65
|
issue 4
371-377
EN
The paper tries to explain the nature and meaning of education, as well as its role in human life. Education appears to be taken for granted. Nevertheless, we need to understand its nature and ontological background. Thus the paper aims at giving at least a partial answer to the question: What is education?
5

Jacques Maritain. Inspiration for the Discovery of European Man

80%
Krol R.
Civitas. Studia z filozofii polityki (Civitas. Studies on politics philosophy)
|
2006
|
issue 9
68-80
EN
At a time of discussions on the Constitution of the European Union, it is worth returning to philosophical reflections on European man and his Christian roots. An example of such reflections is the thinking of Jacques Maritain. The French Neo-Thomist yearns to go beyond fragmentary truths bestowed on us by the natural sciences supported by the activities of the Positivists. His search is directed toward the freedom, immortality and spirituality of the human 'I'. For Maritain, what are essential are three concepts of man, Greek, Judaeic and Christian. The achievement of the Greeks and Romans was the placing of man within the framework of the material world. The Christian concept, however, defines the coexistence of the material and spiritual dimensions of human existence. Corporeality leads man to the material world and brings it about that he might be described in part by means of the categories appropriate to that world. However, acting in the world demands the existence of the person. The non-material subject becomes the centre of spiritual activity, capable of existing in a non-material way. Compared with nature, a person is an autonomous, self-contained spiritual existence which is distinguished by rationality and freedom. An undeniable fundament of freedom is rationality. Free will is turned toward good and complete freedom is unattainable without love, Christian love of God and neighbour. In this way Maritain's humanism becomes the humanism of Theocentricism, for it intercedes for man in relation to God, in both the ontological and the axiological dimensions
6

SHALAMOV'S KOLYMA TALES

80%
Romanovskij D.
Slavia Orientalis
|
2005
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vol. 54
|
issue 2
187-205
EN
All of Shalamov's prose works are deeply connected to his own personal experiences in the forced labor camps of Kolyma. Most of his Kolyma Tales are autobiographical and can be viewed as both historical records and literary works. The objectivity of Shalamov's prose only adds to the chilling intensity of the stories. The tales are a testament to Shalamov's seventeen years in Stalinist Gulags. Shalamov does not tell the reader how to interpret a story. He simply tells a tale. He does not need to tell you that cutting off a man's hands is a terrible crime, he just describes the actions and allows the reader to absorb the impact as they read the cold, hard narrative. He frequently uses techniques of estrangement and paradox to augment camp experience, which reflects his belief that there is no moral, emotional or spiritual gain in suffering. Brutality and inhumanity face us, readers, when reading Shalamov, and yet, humanity and glory are likewise evident. Shalamov shows us how people remain human even in the most inhumane circumstances. His stories are also a reminder of the resiliency of man; they show how resistant people can be in circumstances of complete mental and physical oppression. Shalamov's own survival of the Kolyma death camps makes even the most painful story in Kolyma Tales much more triumphant.
7

HUMAN LIFE AND INSANITY: NIETZSCHE ON MADNESS

80%
Sieradzan J.
Edukacja Filozoficzna
|
2006
|
issue 43
141-156
EN
The article is concerned with the role of madness in the works of Nietzsche. The German philosopher saw many conceptions and human activities as manifestation of madness. These include: happiness, wisdom, truth, faith in god(s), purity, morality, debauchery, virtues, honesty, live, mercy, compassion, power, wealth, marriage, genius, super humanity, conformism, literary activity, idealism, nobility and some religious-philosophical conception. In the end also reason and will were for him symptoms of madness. According to him culture, art and development of civilization lead people to madness. In fact Nietzsche identifies madness with humanity.
8

VZŤAH ČLOVEKA K SVETU, K SEBE SAMÉMU V DOTYKU S TVORBOU F. M. DOSTOJEVSKÉHO

61%
Kuzmová Š.
Motus in verbo: časopis mladej vedeckej generácie
|
2013
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vol. 2
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issue 2
8 – 17
EN
In presented paper we are describing the philosophical and ethical question of Justice in the works of F. M. Dostoyevsky, specifically in the novel Demons. Justice as a phylogenetic heritage of man and mankind, which has been affected over the course of years in the process of ages by socio-political changes of subsequent civilisations, is earning a lot of different connotations and levels. The desire for justice is changing into passion the hunger after being fed up with wealth, fame, unquenchable thirst for power over man, society state. Sick ideas and passions are coming back to man, bringing loss of oneself and his consciousness. The appeal and prophecy of Dostoyevsky are becoming more and more urging: Don’t let sick passions, thirst for wealth and power, selfishness and egoism win. Justice is a continuous activity – communication with the strengths of Truth, Goodness and Beauty which are coded inside everyone and humanity as the meaning of life and its path.
9

K VÝZNAMU ANTROPOLOGICKÝCH VÝCHODÍSK PRE POLITICKÚ VEDU

61%
Zalešák T.
Filozofia (Philosophy)
|
2009
|
vol. 64
|
issue 9
817-826
EN
The paper shows the necessity to return to the origins and true object of political science in order to obtain a new and better understanding of the key phenomena in the realm of politics, especially that of the 20th century. The classical view of 'humanities' is treated as opposed to the 'positivist' tradition based on the power of technology and applying the methodology and the criteria analogical to those of natural sciences. The author emphasizes the moral and interpersonal character of the distinctively human world of institutions, culture, ethics and politics. In order to understand the special character of the object of political science, a reconsideration of the classical traditions in political and moral philosophy as well as a new philosophical anthropology is necessary.
10

Historia jest historią ludzi

61%
Kula M.
Sensus Historiae. Studia interdyscyplinarne
|
2011
|
issue 2(3)
107-119
EN
Presented considerations were prepared to the International Convention of Christian Teachers, organized by Secrétariat International des Enseignants Secondaires Catholiques (SIESC), entitled “Community Spirit against the Ghosts of the Past” (Warsaw, July 2011). They concern teaching history and purposes it should serve which in relation to changes in contemporary world. The author thinks that teaching history should serve of understanding humanity and not only to limit oneself for reinforcing nationalist community. Teaching history should prepare for understanding complicated social phenomena by taking back to the history all kinds civilizations, of cultural and religious spheres. Teaching history should be led problem so that history doesn’t limit its role only to ideological-national tasks.
11

AKTUÁLNE VÝZVY SKÚMANIA TZV. RASOVEJ OTÁZKY A RASIZMU (K PROBLÉMU PÁDU STAREJ PARADIGMY MULTIKULTURALIZMU A PATOVÉMU STAVU V HUMANITNÝCH VEDÁCH V OTÁZKE ARGUMENTOVANIA PROTI RASIZMU)

61%
Šmihula D., Hrabovský M.
Filozofia (Philosophy)
|
2015
|
vol. 70
|
issue 5
378 – 397
EN
This study deals with the problem of falling of so-called old paradigm, the paradigm of multiculturalism. Firstly, we turn our attention to the actual and, surprisingly enough, political rejection of multiculturalism. Recently, many European countries have faced various problems with their integration policies. Despite the large number of studies on the race, as well as a number of European and international documents and declarations against racism, a paradoxical phenomenon appeared: the concept of race was restored as a “scientific fact”. Although the word race was not explicitly mentioned, the concept of ethnicity offered extensive strategic support for so-called “backward groups”. Humanistic paradigm of legal equality has been replaced by the paradigm of ethnic or racial policies, i.e. policies of collective identity. As it turned out, these policies have failed. The goal of humanistic paradigm was to get rid of the word race´s false scientific aura. Humanistic paradigm as a meta-paradigm has accepted the existence of biological differences among individuals and human populations, but there was no need to take them into account when defending its legitimacy or promoting its ideal. We assert that these problems stem from useless attempts at defending “scientifically” human equality which, however, is not based on scientific evidence, but rather on the ideal of universal equality built up on pillars such as the Christian heritage, western law, and values represented by the human beings’ capability of suffering.
12
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K pojetí náboženství a k vztahu ke křesťanství u Tomáše G. Masaryka

51%
Samohýl J.
Studia theologica
|
2008
|
vol. 10
|
issue 1
41-55
EN
The goal of the paper is to present in a brief digest of the basic points of Masaryk's concept of religion and above all to point at his relationship to Christianity. The text presents the most significant life, social, philosophical and religious influences upon Masaryk's thought and it gives notice to some less stressed connections that formed his attitude to the Christian faith. One part of the paper is also a sufficient mapping of opinions and critical assessments of other authors of his time as well as contemporary ones that gave heed to Masaryk's theory of religion.
13
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K ANTROPOLOGICKÉMU PROJEKTU V TEOLOGII E. SCHILLEBEECKXE. ČLOVĚK JAKO HOMO HISTORICUS

51%
Kolářová L.
Studia theologica
|
2013
|
vol. 15
|
issue 2
45–64
EN
Through an analysis of the human experience structure in Schillebeeckx’ theology, this article examines the anthropological conditions of the potential religiosity of humankind. The methodical validity of the approach: comprehending the image of humanity used in Schillebeeckx’ theology presupposes a formal division of epistemic levels in its attitude towards humankind. The differentiation between the “first”, “pre-religious” basic level in theological language usage clarifies the given theological intention better. The validity of the content: in his theology Schillebeeckx works with the principle of the autonomy of the world and of humankind. As he seeks a field of values proper to religion, he allows the general human level to maintain its authenticity. The human experience structure in Schillebeeckx’ concept displays human authenticity on its basic level, while at the same time it proves to be a transcending system in principle. As such it can and should be the starting point for an explicit understanding of humanity’s religious dimension.
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