New political parties are an object of interest in many studies, either in the form of theoretical anchoring to relevant concepts or in the search for further theoretical overlaps. However, there is not a general agreement in political parties’ research on exactly how to classify a new political party and how precisely newness is measured and captured. New parties may be an important element in analysing the party system’s entire transformation. Th is text is a discussion paper to introduce and debate various analytical perspectives on the analysis of new parties, that have not yet achieved much in the Czech environment. In addition to the current state of knowledge, three major problems will be outlined, such as the absence of a generally accepted defi nition of a new political party, the applicability of diff erent theoretical frameworks, and the question of continuity or discontinuity of individual new or established actors. Th e text aims to discuss the possibilities of measuring novelty as a dichotomous variable. Each of the presented approaches has its advantages and pitfalls, depending on the empirical reality and the justifi cation of the author’s preferred analytical approach.
The new evangelization is a concrete task, precisely described in the documents and teaching of the Church. Its characteristic features include: a new context in which the Gospel is proclaimed, a new recipient of this message, a new enthusiasm, new methods, new means of expression, as well as a new keryx and a new content, which is the kerygma sensu stricto. The new evangelization is one of the three types of evangelization in addition to the mission ad gentes and the ordinary evangelization.
The purpose of this study is to outline the sources and aspects of the time- surpassing topicality of the Pope’s vision of integral education apparent in his anthropological, permeated with faith, reflection on man. In his vision, the internal perception conditions the integral education of man. The research confirms the thesis that the Pope’s pedagogy assumes an “adequate anthropology” and opens the human heart to the objective order of truth, including truth about Christ as “the centre of the universe and of history” (Redemptor hominis, 1) and to the fundamental truth about man. The Pope’s pedagogy with its anthropological grounding is topical due to the fact that it offers, contemporary times permitting, a complete vision of human education. This vision goes against the culture of lost faith, dehumanisation, nihilism, and existential cynicism, and also against axiological relativism. In this vision, science, technology, art, peace, justice, God, true religion, nature, grace, faith, hope and love are not in complementary distribution, but complement each other. The timeless source of the topical quality of the Pope’s pedagogical message appears to reside in the compatibility and completeness of the human image it provides. It investigates the complex matter of education and the individual story of shaping personalities of outstanding individuals. With due respect and unanticipated amazement, it also provides an outline of the Catholic interpretation of education and the human condition.
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