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Studia Ełckie
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2018
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vol. 20
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issue 2
193-204
EN
John Paul II in his writings repeatedly pointed to the problems that affect both individual man and entire nations. The twentieth anniversary of Pope Paul VIʼs encyclical Populorum Progressio has become an opportunity for John Paul II to document the predicament of his predecessor to analyze the pains of the modern world. One of the most serious problems of world-wide perceived by the pope in the mid-eighties of the twentieth century in the encyclical Sollicitudo rei socialis was the so- Social question. The number of countries on the way of development far exceeded the number of developed countries, economic and cultural gap between the south and north so called. The south was still deepening. The key to resolving this global crisis is, according to John Paul II, the interpersonal and international solidarity. According to the Pope, only through mutual multidimensional and multifaceted assistance and cooper-ation is the integral development of every individual and the development of entire nations and states.
EN
The paper concerns the value of solidarity in the structure of the European Union’s axionormative system in the context of the 2015 refugee crisis. For the needs of these considerations Florian Znaniecki’s concept of axionormative system was chosen. It has a form of three-level hierarchical structure, which consists of the institutional level, the awareness level and the implementation level. All as these levels were analysed in relation to the value of solidarity, in the context of the 2015 refugee crisis. The results of these considerations indicate that while the institutional and awareness levels of the European Union’s axionormative system are compatible with each other, there is a clear break between them and the level of implementation, in the context of the refugee crisis.
EN
Alternative, folk, and state medicine services intersect in the spheres of voluntary assistance and joint financing, donation medicine, charity movement, and solidary charity. Voluntary activity involves many people in different age groups and with different opportunities, and is wider than changes in lifestyle and an inherent turn to local activities and stances. The global trend remains in the transitional area of different domains, yet its deeply humane message, joint assistance to people in an emergency situation, constitutes the continuation of traditional means of assistance in today’s society. Charity medicine has opened up new topics for humanitarian studies. The article discusses the state and local institutions’ supportive activities for health care and, for example, for the coping strategies of people with severe health damage, as well as the support provided by different media channels for people with health issues, and voluntary help based on personal free will. The article focuses on the following questions: What is the status of solidarity in today’s medicine and welfare services? What are the characteristics, approaches, and results of charity medicine in Estonia? What questions are raised by charity? Do we deal with only medical and health issues or with human fractals?
EN
At the end of the XX century something extraordinary happened in history of Poland. Without using violence the country become independent and Soviet occupation was stopped. The phenomenon proved John Paul II’ s teachings that “peace is made of justice and solidarity”. This article is divided into two parts. The first one is about the principles of solidarity used during the 1980 strike in the Shipyard of Gdańsk. These principles enabled the strike leaders to hold talks with the communist authorities. The agreement was the key which freed the country from the Soviet occupation and eventually gave it its freedom. The second part of the article consists of a description of interhuman and international solidarity which is found in John Paul II’s works. His teaching during the 3rd pilgrimage to Poland that took place in 1987 and which was addressed mainly to the working people of Gdańsk and Gdynia had a great impact on Polish people. However after Poland regained its independence the idea of solidarity was forgotten. It could not be found in the reality described in newspapers or other mass media. It’s high time this changed. Scientists and journalists responsible for the picture of public life, should remind society of the solidarity principles. They should also show the advantages of using these rules in the national economy. Thus showing the way to a successful, peaceful development of work, economic development and well-being in our present day society.
EN
Solidarity together with civil society, tolerance, democracy, the rule of law, prosperity and peace is one of the principles of the European axiological system. They serve the basic European values constituting the human subject. They are dignity as a fundamental value along with subsidiary values: brotherhood, equality, freedom as well as life and health. The main thesis of the article is the claim that abandoning the implementation of the principle of solidarity in European space will inevitably lead to the reactivation of ideologically hypostasized constructs, which will result in the replacement of dignity by one of the abstractions (state, nation, God etc.), which in a straight line may lead to a situation in which Europeans lived in most of the 20th century.
PL
The article describes the alliances between nationalist organisations and local branches ofthe Solidarity trade union in recent years. I frame this discussion by using the historicalpoliticalperspective of David Ost’s “Defeat of Solidarity” and George’s Sorel philosophicalconcept of revolutionary syndicalism.
EN
The main purpose of this essay is to determine whether organized voluntary activity is always equated with social capital by evaluating the results of the research work entitled “YoungAdults, the Family and Pro-social Behavior: A Study of the Organized Volunteer.” The author also reflects on whether or not the young adults who voluntarily do such work are good fellows outside of that context (for example in their family life) and outside of the narrow sphere of their professional commitments (for example in society at large). For this reason, the author’s analysis is not confined to the voluntary activities of the young people but seeks to explore other dimensions of the issue. For the author, the research objectives of this paper can be achieved only by examining the familial, friendly and romantic relationships of the young people, along with their values and moral viewpoints.
EN
The issue of culture, while present in the Polish scholarship on the Solidarity movement, remains untheorized. Explorations of culture in the literature are largely descriptive rather than explanatory in nature. In this article, I examine the opportunities that arise when we assume a cultural theoretical perspective in the sociological study of social movements. I focus primarily on the available definitions of culture and their relevance to the problem. I consider the role of culture from three perspectives: first, as the cause of the social movement’s emergence; second, as the movement’s internal organizing structure; and third, as a consequence of the movement. The issues discussed in this essay will be related both to the current state of the theory as well as the ongoing and potential studies of the Solidarity movement, thus providing an illustration to the subject at hand and paving the way for research on other Polish movements. The article concludes with a discussion of the benefits and drawbacks of the cultural approach in the sociology of social movements and considers its place within the scope of the Polish research on the subject.
EN
The 1989–1981 Solidarity revolution took everybody by surprise: the political authorities, the democratic opposition and the observers of social life in Poland. It also took the sociologists by surprise. This essay tries to explain why Polish sociology did not forecast Solidarity. The author argues that the reason for this failure lies in the fact that the birth of Solidarity was a revolutionary, and therefore naturally unpredictable, event. It was also an unprecedented one. It was the first anti-totalitarian revolution. He also points out that major social conflict was unthinkable in the context of mainstream theories and did not fit into Polish sociologists’ ideas concerning their own society. He recognizes that the amazement which Solidarity evoked stimulated reflection which led to a deeper understanding of social process and the nature of prediction in sociology.
EN
Contemporary theological and philosophical ethicists posit the ability of human beings to achieve solidarity with one another on a large social scale. However, many people, including politicians and key decision-makers, have argued that this kind of solidarity is not possible. Several current anthropological theories, such as those undergirding neoclassical economic theory and the realist school of international relations, maintain that individuals and nations essentially act in their own interest. “Selfish” human nature discounts the possibility of broad and sustained solidarity. This paper addresses the question of whether or not human nature contains the potential and impulse to practice solidarity to ever greater degrees. First, it briefly defines solidarity. Next it summarizes competing views among biologists on the consistency between human nature and solidarity. Then it turns to the work of renowned evolutionary biologists David Sloan Wilson and Frans de Waal to demonstrate that solidarity may be more consistent with human nature than many acknowledge.
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EN
Poland has brought a new value to the process of creating the idea and concept of solidarity. Today's world, that is witnessing a crisis of ideas, has accepted very positively this value and it has promoted it, for example by introducing this into the international law. In the current time of COVID-19 pandemic, referring to solidarity can be an opportunity to overcome the threats and difficulties that this hard time brings to us.
EN
Drawing on a range of American, Australian, British and Scandinavian research into laughter, the current paper will use the form of pragmatic analysis typically found in qualitative research and apply it to data produced by the quantitative methodology common in the author’s own discipline of psychology. Laughter will be examined as an indexical that serves both a discourse deictic function, designating the utterance in which it occurs as non-serious, and a social deictic function, marking the laughing person’s preference for social proximity with fellow interlocutors. The paper will then analyse examples and data pertaining to three types of laughter bout derived from taking laughter as an indexical. First, solitary listener laughter will be argued to signify a deferential acknowledgement of continued solidarity with the speaker. Second, solitary speaker laughter will be suggested to mark a simple preference for solidarity. Third, joint laughter will be accepted as a signifier of actual solidarity that may also be used to mark status depending on which party typically initiates the joint laughter. Joint laughter thus acts in a manner closely analogous to the exchange of another set of indexicals, the T and V versions of second person pronouns in European languages. Finally, the paper will conclude by examining the problematic case of laughing at another interlocutor, before briefly considering the implications of this pragmatic perspective for traditional accounts of laughter as well as for future research.
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2021
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issue 1(28)
43-60
EN
Brazilian Social Security System is based in intergeneracional solidarity. It means that today’s taxpayers maintain active pensions and need future taxpayers to sustain future pensions. There is no individual investment account and the actuarial health of the system depends on economic and populational growth to maintain itself. Economic crisis, socio- political context, gave rise to successive reforms intended to hinder access and reduce the amount of paid benefits. When the pandemic hit Brazil, and workers needed to activate social security to ganrantee income in the face of non-essential activities block, they found a bleack scenario in a dismantled protective system.
PL
During his pontificate, Pope John Paul II strongly supported the idea of “civilization of love”. To the Polish Pope, the existence of ‘the civilization of love’ was the foundation of a humane world in the context of a civilization depreciating the value of the human being. This article addresses the concept of “the civilization of love”, with a special focus drawn to the aims, principles and fundamental assumptions of “the civilization of love.”
EN
The subject of the analyses undertaken in this article is solidarity with the Other in global society. The first part of the article focuses on the status of the Other (the outline is based on the characteristics presented by Claude Lévi-Strauss, George Simmel, Zygmunt Bauman, Bernhard Waldenfels and Emmanuel Lévinas). The subject of the second part is the category of solidarity – its analysis has been made by referring to the sociological and axiological perspective. In the third part, which is a kind of summary, the ambivalence of the status of the Other in the context of globalization is presented.
PL
One of the issues that emerges with regard to radical human enhancement is the destruction of the intergenerational connections. It is variously envisioned in science fiction, and we can speak of many possible plateaus on which the human continuity, which entails solidarity, can be contested. Contemporary young adult dystopias, such as Shusterman’s Unwind Dystology (2007-15) and The Arc of a Scythe (2016-) cycles, Beckett’s Genesis (2010), Patterson’s Maximum Ride (2005-15) or Wells’s Partials (2009-14), very often conjoin the intergenerational issues typical of juvenile fiction with bioethical concerns in the posthuman and transhuman world. I look at the speculative futures of intergenerational solidarity from the point of view of the biological continuity, the subjective continuity and postgenerationality in an immortal society. In the majority of cases it may be observed how the child-adultdichotomy, with the superimposed adult normativity prejudice, threatens the coexistence of trans- and posthumans with their “parents,” leading to the redefinition of altruism in the wake of the homicidal ALife apocalypse. The relatively broad spectrum of the cases and perspectives I have selected yields a fairly comprehensive picture of contemporary projections of intergenerational solidarity “after the genome” (Herrick 2013).
EN
For most of September and October 2005, the Polish news media were busy covering the parliamentary and the presidential elections in that country. Beginning two weeks apart from one another, with the presidential run-off election following two weeks later, these overlapping campaigns became the most important media and political events of the year. Their conjunction was an occurrence expected to happen once in 20 years because of Poland’s five-year presidential term and a four-year parliamentary term. For the first time since 1989, the result was that the President, the upper house of the parliament (Senat) and the lower house (Sejm) of the parliament are now controlled by the same party, Law and Justice (PiS). For the first time since Solidarity swept both elections, the Polish electorate has also made a definite turn to the right, voting for a political party that supports radical change, the symbolic setting up of a Fourth Republic which will be a morally superior country in contrast to the third Republic, the independent Polish state established after the Solidarity revolution when Poland was the first country in the former Soviet Block to end communism. This essay analyzes the 2005 presidential campaign from the point of view of agenda setting theory of how political communication is framed in campaign messages, media use and media coverage.
The Biblical Annals
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2022
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vol. 12
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issue 2
233-253
EN
This essay investigates key aspects of the rhetorical structure of Romans 5–8 in relationship to Paul’s depictions of Christian experience. Taking Romans 5:1–5 as a blueprint for a trajectory of hope in chapters 5–8, I discuss three textual “detours” where Paul interrupts that trajectory: a rhetorical performance of life under sin (7:7–25), a depiction of union with all creation in suffering and hope (8:18–27), and a cry of lament (8:26). These rhetorical interruptions evoke Christian experience in solidarity with all creation - a solidarity that in turn displays Christ’s redemptive participation in the depths of all human dereliction, and thereby evokes hope.
EN
The European Union is undergoing one of the most powerful economic and political crises in the recent years. Its various causes are both internal and external (as they result from the EU’s international environment). In this situation, it is necessary to think about the future of the European integration project and the EU. In absence of an unambiguous scenario of the future situation, the question arises whether the values on which the EU had been built are enough to cement the Union in time of crisis. Are subsidiarity and solidarity sufficient motivation for the Member States and the EU (as an international organization) to effectively respond to new challenges that appear in the modern world? Will it suffice to anchor these values in the European treaties to make them work? In the article the listed research questions are answered.
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