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Katechetyczne znaczenie postawy kreatywnej

100%

Zając M.

Roczniki Pastoralno-Katechetyczne

2013

vol. 5

99-114

The renewal in proclaiming the Gospel can take place through renewed catechetical activities that transgress the conventional religion classroom dynamics. This is why we should be talking about a creative religion teacher, who can face the challenge of the present. The present calls for fresh perspectives on catechesis and for bidding the farewell to the prehistoric approach to religious education. Creativity is not a science but is a feature displayed by all − to a smaller or larger extent. Creativity can be nourished and developed, and the readiness to undertake unconventional action can be trained. A creative mind is not happy recreating the things that one already knows. A creative mind is critical to the status quo and strives to make it better. Preparing teachers to be creative in their catechetical efforts can employ brainstorming, the Lotus Blossom Technique or storyboarding. These techniques allow people to discuss their ideas, develop them, add new ones and to define the relations that obtain between these ideas. To become a creative religion teacher, one needs to avoid mental clichés and face bravely the dangers and challenges of their catechetical work. Creativity is endorsed by the atmosphere of trust, and the reliance on principles of justice, kindness and respect to the opinions held by others, even though their ideas seem unrealistic or futuristic. Creativity should emerge in these areas of catechetical influence where one can diagnose considerable degree of demotivation, routine, disempowerment or where religion is being marginalized or eliminated from the domain of the state's educational responsibility.

Teologia i etyka a transhumanizm

67%

Nowosad S.

Roczniki Teologii Moralnej

2013

vol. 5

59-81

Contemporary transformation and disintegration of man is manifested in many ways. One of the most compelling is transhumanism understood as a philosophy (ideology) based on a conviction that man can be enhanced using technological means. It is the modem progress of science and technology, particularly biotechnology, that for transhumanists makes the pursuit for human enhancement necessary. Thus, human beings are perceived as a transitional species in human history leading to the posthuman future when posthumans will become resistant to disease, to aging etc. From the Christian theological perspective transhumanism is criticized as a project entirely secular, promising a happy life and "ageless bodies” on earth. Not fewer criticisms come from the ethical perspective. In the posthuman world ethics seems to be entirely relativized and even disintegrated due to its subordination to utilitarianism and eugenic purposes. What is particularly troubling is the idea that "the genetically enhanced will take advantage of the unenhanced”. The whole transhumanist ideology is the concept in which the giftedness of human life is fundamentally denied and man aspires to be self-sufficient and in control of his future. Transcendence is entirely rejected and replaced by biotechnological future.

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1 Roczniki Pastoralno-Katechetyczne

1 Roczniki Teologii Moralnej

1 Nowosad S.

1 Zając M.

2 2013

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Katechetyczne znaczenie postawy kreatywnej

Teologia i etyka a transhumanizm