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1

Psyche i soma. 'Co' choruje w czlowieku?

100%
Sak J.
Studia Philosophiae Christianae
|
2010
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vol. 46
|
issue 2
129-149
EN
Defining the general category of illness implies certain assumptions in three research plains: philosophical anthropology, epistemology, and axiology. These plains constitute three theoretical dimensions of comprehending illness. The article makes an attempt to determine anthropological bases of the category of illness. It aims at answering the question if explaining of the category of illness, based exclusively on biological norms, is justified in philosophy and medicine. In attempts to answer the question posed in the title of the paper, there are useful both, contemporary disputes about the nature of mental illness, and the personalistic theory of human being.
2

PAUL RICOEUR (1913 - 2005)

80%
Sivák J.
Filozofia (Philosophy)
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2006
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vol. 61
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issue 1
30 - 45
EN
The paper gives an overview of the life and work of a world-known French philosopher, written on the occasion of his recent death. Ricour was a follower of the traditions of existentialism and personalism. Later he accepted the phenomenological method which he applied first on the acts of will and later also on the acts of apprehension and speech. This leads phenomenology as far as to hermeneutics. Only a man or woman of parts, who were forgiven, are really acting persons. The phenomenology of a guilty person becomes the phenomenology of a person in parts, culminating in the ontology of action which is the core of Ricoeur's philosophy of life and his personal engagement.
3

Etyczne zobowiązania człowieka wobec świata zwierząt. Wizja Roberta Spaemanna

80%
Kożuchowski J.
Studia Ecologiae et Bioethicae
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2011
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vol. 9
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issue 1
29-47
EN
Article presents concept of moral obligations that man has towards animals proposed by Robert Spaemann. Speamann give reasons for perceiving animal as an object of law. His analyses presents possibilities of solving basic moral questions like for example: experiments on animals, animal husbandry, animal slaughter, hunting, interfering into animal’s nature and our responsibility for them. Speamann presents very original argumentation for taking care and responsibility for animals, deriving it from human dignity.
4

Duchowy coaching czy wychowanie do świętości? Aspekty rozwoju osobowego w świetle nauczania Jana Paw

80%
Godawa G.
Studia Socialia Cracoviensia
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2011
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issue 1(4)
83-93
EN
The crisis of educational process implementation makes one pose a question concerning the nature of pedagogy which would be able to face the challenges of modern civilization. Pedagogy of sanctity, being at the core of Christian education system, is concerned with man’s development according to the perfect example set by Christ. John Paul II included the concept of pedagogy based on personalism in his teaching, which still influences Christians’ religious attitudes. The comparison between spiritual coaching and the concept of pedagogy of sanctity included in John Paul II’s teaching is a chance for a profound understanding of modern methods of influencing people. It is also a possibility of evaluating the usefulness of these methods for Christian pedagogy.
5
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Interpersonální dialog jako východisko metafyziky

80%
Machula T.
Studia theologica
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2010
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vol. 12
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issue 2
54-65
EN
The article deals with American Personalist Thomist, W. N. Clarke, and his theory of the foundation of metaphysics in interpersonal dialogue. Classical Thomist metaphysics is based on the philosophy of nature. Clarke does not reject this approach, but he prefers his theory as better and more useful. His theory has realist roots and tries to avoid the mistakes that are present, according to him, in Cartesian and Kantian approaches.
6

THE NEED OF DISPUTE NOT ONLY ABOUT FORMAL CONDITIONS OF UNIVERSAL TRUTH

80%
Krakowiak J. L.
Edukacja Filozoficzna
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2007
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issue 44
41-63
EN
The author criticizes the abstract character of Badiou's St. Paul-derived universalistic subjectivity, notably his omissions of the relation between 'organic body' and 'inorganic body' (Hegel, Marx, Bergson), or the 'great mystic' and its essential influence on the entire universe. He accuses the author of neglecting the personalistic aspects of St. Paul's - and entire Christianity's - thought; He also contests his not-open theory, which he denies the full status of universalism. He praises the breaking down of all conceptual and communal particularism and resulting need for communication (always and to all) based on spiritual essence reaching beyond bodily laws ('death', 'legislation').
7

Personalistyczny normatyw bioetyki

70%
Zabielski J.
Rocznik Teologii Katolickiej
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2012
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vol. 11
107-122
EN
A fundamental assumption of a personalistic concept of bioethics is respecting a person as a goal of an action, not a mean to achieve it. This concept comes down to a truth that value and dignity of a person is the basis of every ethical obligations towards a human being. Such understanding of dignity leads to concrete obligations, such as respecting the autonomy of human existence and the value of life, an obligation to act ‘within the i eld of responsibility’, respecting the good of concrete persons and human society. Such a personalistic norm is particularly meaningful for all actions relating to man’s health and life. The problem signalled in the title of the article has been discussed with particular regard to two issues 1) a personalistic norm as an axiologicalexistential determiner of bioethics, 2) personalistic demands/requirements concerning human health and life.
8

The Personalistic Aspect of Truth and Dialogue in the Context of Karol Wojtyła’s Philosophy: John Paul II’s Ethics of Media

70%
Modrzejewski A.
Communication Today
|
2016
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vol. 7
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issue 1
4–17
EN
This article offers analysis of a personalistic dimension of truth and dialogue in normative ethics of media communication by Karol Wojtyła who is better known as Pope John Paul II. Karol Wojtyła was also a philosopher who was involved in the reflections devoted to epistemological issues, although it was not his main field of study. However, the issue of truth was often present in his philosophical and theological considerations. In Wojtyła’s earlier, pre-pontifical works, the reflection dedicated to the truth was a part of his anthropological and ethical conception. The notion of truth had a deep personalistic nature in the philosophy of Karol Wojtyła. It was the truth about a human being understood as a person. In later times of his intellectual activity, after being appointed as the Pope, he outlined a social dimension of truth that was understood as a base of human and social relations. It also concerned the facet of mass media which is reflected on in this text. The article is written from the perspective of the normative approach. It is typical for the ethics; however, the content of the study should rather be classified as metaethics because it is in fact a metareflection. The text is divided into five parts. Besides Introduction and Conclusions, there are also paragraphs dedicated to the personalistic dimension of the ethics in the light of philosophy and papal teachings of Karol Wojtyła – John Paul II, to the importance of truth in media as well as to the need of including real dialogue in the mediasphere. In the conclusion the author states that in the light of Wojtyła’s ethics of mass media, a depreciation of the value of the truth and dialogue makes mass media audiences liable for the propaganda and so-called total truths which are a perverse form of objective truth.
9
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WOJTYŁOVA PERSONALISTICKÁ KONCEPCIA MANŽELSTVA A SEXUALITY AKO ALTERNATÍVA K ODOSOBNENEJ SEXUALITE

70%
Demočko D., Szaniszló I.-M. V.
Studia theologica
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2011
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vol. 13
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issue 2
118-125
EN
The paper presents an outline of the personalistic concept of marriage and sexuality proposed by the eminent 20th century thinker Karol Wojtyła. As a philosopher, he contributed to progress in the area of sexuality when he, in accordance with personalist principles, characterized marital sexuality as two people giving mutually in love (not excluding openness to procreation of life), wherein he challenged the earlier views of his predecessors who viewed marriage as an institution established above all for the procreation of children. In the paper, the essential lines of Wojtyła thinking about humans, sexuality, love and marriage are presented offering an alternative to the contemporary attitude towards depersonalised sexuality as an instrument for achieving pleasure. Wojtyła’s thoughts offer the possibility of once again experiencing astonishment over the beauty and depth of marital sexuality, the expression of which is selfgiving and unifying love.
10

CHOICE OF ONESELF: REVISITING GUARDINI’S CRITIQUE OF KIERKEGAARD’S CONCEPT OF SELFHOOD

61%
Šajda P.
Filozofia (Philosophy)
|
2011
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vol. 66
|
issue 9
868 – 878
EN
Kierkegaard’s pseudonymous work The Sickness unto Death belongs among his most popular and most commented works. Throughout the 20th and 21st centuries, numerous philosophers paid close attention to the theory of selfhood systematically expounded in this work. The study examines the critique of this theory formulated by Romano Guardini in a series of essays published in the 1920s. Guardini’s critique is an important contribution to the German mid-war debate on the nature of Kierkegaard’s philosophy and continues to provoke scholarly reactions even today. It is, therefore, relevant to study Guardini’s arguments in detail in order to see whether his definition of Kierkegaard’s theory as “dynamic personalism” is tenable.
11

REFLECTIONS ON PROFESSIONAL ENGINEERING ETHICS - A PERSONALISTIC PERSPECTIVE (Refleksje na temat profesjonalnej etyki inzynierskiej - perspektywa personalistyczna)

61%
Wajszczyk P.
Management and Business Administration. Central Europe
|
2012
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vol. 20
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issue 3(116)
60-70
EN
1. Purpose The article attempts to synthesize professional engineering ethics to find key characteristic features of a professional expert engineer and of a managing engineer, who do their duties on job contracts or as contracted professionals within a partnership. 2 .Methodology A descriptive analysis has been applied to the content of engineering codes of ethics to obtain core engineering ethical competencies. 3. Findings A review of the content of professional engineering ethics indicates a deontological base of an educated engineer on earlier acquired values and formed attitudes from general and personal ethics. These are beyond the scope of professional higher education, but are an indispensable precondition for an engineer to have been taught effectively about his or her engineering rights and duties, and to have acquired correct attitudes toward professional ethical issues. The analysis of the learning process within technical curricula supports the proposition, generally accepted in engineering ethics textbooks, to apply a case study method during instruction and to adequately define prerequisite knowledge and skills of the students, to have them prepared for studies of the professional ethics subject. 4. Originality The author proposes that such prerequisites be formulated in engineering curricula and justifies this need by professional code norms that state the superiority of personal integrity of an engineer over all other professional qualities. Such integrity, the author foresees, can be attained on personalistic ethics grounds that foster learning through application and formation of an internally consistent system of values by a future professional who wishes to achieve such personal integrity.
12
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PROBLEMATIKA ČLOVEKA A SLOBODY V LIBERALIZME Z POHĽADU EXISTENCIÁLNEHO PERSONALIZMU

61%
Grečo P., Kotulič R., Kravčáková Vozárová I.
Konštantínove listy
|
2020
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vol. 13
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issue 2
153 - 165
EN
The aim of the paper is to compare and contrast modern enlightenment and resulting liberalistic understanding of man and freedom from the position of existential personalism. This includes „the primacy of the person“ and „the freedom of the spirit“ as constituted in the Berdyaev philosophical context. Berdyaev realizes that the issue of freedom of conscience and religious freedom is difficult and painful, and usually poorly formulated. His most fundamental objection to liberalism – indifferent to religion – is that he understands the issue of freedom of religion and conscience as some formal right, one of many human rights. In contrast, the ecclesiastical world, which maintains faith, often slips into the denial of freedom of conscience and religious freedom, is afraid. It can be said that everyone is actually placing this question onto political, formal and external levels. The study points out that liberalism fail to justify the liberation of man, and that the lack of the material basis of freedom ultimately leads to the denial of freedom and of man himself. The input of personalism in this subject is topical, since freedom justifies the synthesis of theonomy and autonomy that is God-human like.
13

Josiah Royce: od idealistycznego panteizmu do idealistycznego personalizmu

61%
Ambrożewicz Z.
Kwartalnik Filozoficzny
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2015
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vol. 43
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issue 2
75-100
EN
In the paper I discuss the problem of the evolution of Josiah Royce’ s philosophy from a Neo-Hegelian and rather impersonal idealism to a kind of idealistic personalism. I present Royce’s views on the relationship between individuals, community, and the Absolute. However, Royce changed his views on these matters. As a result of allegations of being an impersonal pantheist Royce revised his original point of view. Regarding his mature works, following some Roycean scholars, I argue that Royce’s late idealism may be considered to be a kind of personalism, although Royce himself never used this term. This personalism has some specific features, such as an ethics of loyalty and a triadic interpretative epistemology.
14

“Na Tropach dzikiego serca” – reperonalizacja. Projekt warsztatów pedagogiczno-terapeutycznych

61%
Kraśniewska J.
Studia Socialia Cracoviensia
|
2010
|
issue 1(2)
201-210
EN
Both empirical research and a wide experience of pedagogical and therapeutic staff show that there is a need for constant changes in the field of rehabilitation or in a wider sense, in pedagogical and therapeutic processes and even in processes of social references. The presented analyses are one out of many answers to the need for changes and progress in work especially in the field of rehabilitation. It seems the attempt that is made can have a positive input into existential and personalistic pedagogy where rehabilitation means any help with regaining and strengthening the experience of one’s own personal identity.
15

THE PERSON IN THE CONTEMPORARY POLISH DOCUMENTARY FILM (Osoba we wspolczesnym polskim filmie dokumentalnym)

61%
Sosnowska J.
Biuletyn Edukacji Medialnej
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2011
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issue 1
38-46
EN
Article raises a very important problem of person in a documentary. The document touches the film because no fictional characters, movie characters, but specific individuals. The article is presented views on the relationship of documentary director-hero genre and ethical dimension. Before 1989, a man marked the citizen - state representative, who should not much differ from the rest of society. Political changes in Poland have changed the way of looking at man and how filming his fate. There are many films including historical theses, which from the perspective of a single show past or current situation in Poland.
16
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THE CREATIVE DIMENSION OF DANCE (Tworczy wymiar tanca)

51%
Mond-Kozlowska W.
Horyzonty Wychowania
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2011
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vol. 10
|
issue 20
163-179
EN
The paper advocates the high position of the art of dance in the humanities. Since the dance is embedded in the human body, creating dance stands for creating human being. This makes up an authentic realm of the anthropological creativity. Thus one can say that dance is anthropological and anthropocentric. The stand is rooted in the Hellenic tradition, where paideutic formation of the society of free men included physical exercises, predominantly dance united with music and word. In his the human body was perceived as a god-like temple of the noblest human faculties that were the subject of constant training and melioration. The list of modern 'debtors' to the Greeks in this field is presented to instantiate the immortality of Hellenic educational ideas across millennia. Another aspect of the discourse is the interrelation between aesthetics and ethics through the training process in dance.
17

Prawda w blasku myśli i działań Jana Pawła II

51%
Drożdż M.
Studia Socialia Cracoviensia
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2011
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issue 2(5)
23-47
EN
In his entire life John Paul II was “a genuine man”, and he still is a witness of Truth, a witness of the truth about God, the truth about man, the truth about the world, the truth in history, the truth of conscience, the truth in the media, the truth in education and upbringing, etc. It can be said that he not only resides in “the refulgence of truth”, but he constantly reveals it for the contemporary man. My analyses aim to show the timelessness of his genuineness that is to show truth in the refulgence of John Paul II’s ideas and activities. By being a witness of truth, John Paul II expresses a deep conviction that the search for “ultimate truth”, universal truth, is a fundamental duty of every single human being. Therefore, John Paul II’s teachings and activities can by all means be regarded as the refulgence of Truth in which a genuine man can be formed and shaped – a man of upright and genuine conscience.
18

THEOLOGY, BIBLE AND LITURGY AS THE SOURCES OF CHRISTIAN ART (Teologia, Biblia i liturgia jako zrodla sztuki chrzescijanskiej)

41%
Nadrowski H.
Sacrum et Decorum. Materiały i studia z historii sztuki sakralnej
|
2008
|
vol. 1
21-45
EN
It is important, and even essential, to realize that both in the creative and in the perceptive process associated with Christianity one must have the minimum knowledge of theology, the Bible, liturgy, tradition, custom and a general idea of culture and art. Religious art as well as art made for a gallery or museum has a very open character and can even assume the form of an experiment. However, sacred art, which is associated with the space of the church, is an entirely different phenomenon. The latter must have an ancillary and adaptive character: it must serve the community and the individual discovering of the closeness of God, especially during the liturgy. Time, space and man form a kind of triad, which clarifies sacred art. It is a mistake to build churches without a clear indication of that hic et nunc. Space-time, i.e. realization and concretization, allows not only for considering the time of a given epoch but also for creation and evaluation according to its criteria. The subject matter itself does not prejudge the sacred nature and purpose of a given work of art. What is necessary is deliberate and purposeful creative activity, and an object of worship should be carefully designed. However, it must not carry a message that is accidental, incoherent, chaotic. It is necessary to restore the idea of the iconographic programme of a sacred object, which will be anchored to the three foundations listed in the title. These, in turn, will guard the dogmatic correctness of a work of art and clearly explain its sense that results from a consistent iconological message. It is an important task to properly prepare developers, investors, and the faithful-recipients both for the understanding of historical church monuments and for new solutions concerning content and form. However, it is not enough that this space should be correct and functional in its technical or artistic aspect. There is no place for the reification of art. What is important is that the works of sacred art should be imbued with a certain metaphysical depth, a meditative climate or a mystical nature. They should even stimulate a person to meet God. This interpersonal character is crucial: the man-artist establishes a relationship with God in the creative process while and the man-recipient ought to feel this personal relationship with God, which indirectly is also a meeting with the artist. The latter has the role of a priest and prophet, or evangelizer, who is an intermediary leading to the supernatural reality. Moreover, a work of art becomes a meeting place for other people, sometimes even for generations. This is because the spirit of faith and devotion accumulates in it, and the work thus receives a 'new life' that transcends not only its time but also the creative idea of the artist. An artist always expresses himself in some way. At the same time, the author of a work of sacred art does not speak in isolation from his specific environment and circumstances. He does not create art for himself but for the faithful. The very concept of a work and its artistic effect is to invite, even encourage the faithful to visit a given church space, which is to be a foretaste of the heavenly Jerusalem, new earth and new heaven. This eschatological aspect is somehow inscribed in the space of the church. Art and works of art need their right place, not only in the space of the church, in the catechesis, in homiletics, in pastoral work, but also in theological thought, in the interpretation of the Christian Creed and the Decalogue. Sacred art is even defined as a 'theological space.' It is necessary to deepen the theology of aesthetics and art. An important task is the co-operation of all those jointly responsible both for the appearance and the dignity of the heritage of the past as well as for new solutions in church architecture.
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