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1

Quo vadis Academia? – kulturowa rekonfiguracja nauki

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Cichosz W.

Studia Gdańskie

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2016

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issue 38

201-213

PL

Zachodzące zmiany kulturowe pokazują, że od czasu renesansu nauka została skierowana ku technologii. Hasłem przewodnim stała się użyteczność, pojęta szerzej niż zwykła przydatność. To konsekwencja zastąpienia w nauce paradygmatu poznania paradygmatem użyteczności (kulturowa rekonfiguracja nauki). Kluczowe pytanie DLA-CZEGO? i DLA-KOGO? ustąpiło miejsca pytaniu JAK? i ILE? Gdy dla starożytnych Greków nauka była aitiologią (szukała przyczyn), to dla współczesnej Akademii stała się ideologiczną pragmatyką. Takie podejście do nauki kompletnie zmieniło jej dotychczasowe oblicze. Fizyka metafizyczna została zamieniona na fizykę matematyczną. Takie panowanie nauki nad człowiekiem odbiera mu szanse zadawania pytań ostatecznych (o źródło i cel). Współczesna zideologizowana koncepcja nauki wymierzona jest zarówno przeciwko teologii, jak i samej religii – a ostatecznie – przeciwko człowiekowi. Doceniając rolę i wagę nauki w kulturze, nie można stracić z pola widzenia jej źródła, granicy i celu. Nauce i kulturze należy przywrócić nadrzędną rolę pytania DLA-CZEGO?, gdyż dopiero wówczas możemy żyć i poznawać z sensem! Człowiek, któremu się wydaje, że zrozumiał świat, ale nie zrozumiał siebie, może stać się groźny.

EN

The ongoing cultural changes indicate that since the Renaissance science has been led into the direction of technology. Its motto is now utility (lat. bonum utile), which has a wider meaning than just usefulness. This is a consequence of replacing in science the paradigm of knowledge with the paradigm of usefulness (cultural reconfiguration of science). The key questions WHY? and FOR WHOM? gave way to questions HOW? And HOW MUCH? Whereas for the ancient Greeks science attempted to determine the causes, for the modern Academia science has become ideological pragmatics. This attitude to science has completely changed its nature. Metaphysical physics has been changed into mathematical physics. This control of science over man derives us of the opportunity to ask ultimate questions (about the source and the aim). Contemporary ideologized concept of science is directed against both theology and religion itself, so, ultimately, it is also directed against man. While appreciating the role and importance of science in culture, we cannot lose sight of its source (gr. ἀρχή), boundary (gr. πέρας) and aim (gr. τέλος). The modern cult of science is only a façade, behind which hides ideology that destroys the world, culture and humanity. The counter balance for such attitude could be provided by the following postulates: (1) not forgetting about the legacy of the past; (2) not renouncing the developments of the present times; (3) cultivating wisdom in culture; (4) returning to methodological order of questions: why?, for whom?, how?, how much?; (5) restoring the proper hierarchy of means and aims, and subject and object. The superior role of the question WHY? must be reintroduced to science and culture, because only then we can live and learn meaningfully! A man who thinks that he has understood the world but has not understood himself might become dangerous.

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Współczesne dylematy edukacyjne

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Cichosz W.

Studia Gdańskie

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2002-2003

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issue 15-16

163-172

EN

Nowadays nobody doubts that teachers and tutors are marked by fate in some spaecial way. These are not only „non-verbal" ornaments or meaningless words because taking up a teacher's or tutor's vocation itself, is an extremely important, delicate and responsible ąuestion. Being a teacher is first of all realizing that we have got an enormous gift, and making use of it in one's life is a personal responsibility for oneself and for the other man. Being an educator, I strongly believe that certain authorities both in Poland and in Europę were historically and culturally given to people together with their position. Regardless of fulfiling the teacher's, priesfs or policeman's vocation, one had a certain social status. It was like that only yesterday but it isn't so today because „today" bacame history. Nowadays the authority is not defined by a habit, law, decrees or by working in some particular institution. It's defined by our own humanity. A strong position at school has to be worked out by teachers themselves and by the way they „fulfil" being teachers and tutors. Everybody goes back in their mind to some teachers'personalities which appeared in our lives. It happens very often that the credit for our success and scientific achievements goes to some brilliant teacher or tutor who was a great educator with a passion. Taking for the consideration the teacher 's ethos and responsibility, we reach the conclusion that he or she was fantastic and really made the truth in love. A statement that school does not educate nowadays, is not true. If we change the lyrics of Jerzy Stuhr's song, we can state: everybody can educate, one better and the other can do it worse..., nevertheless, school does educate. And it may happen that one school educates bitter than the other. Could it be a bitter justification of Jean Jacąues Rousseau's words: Everything is good when it comes out of the Creator's hands but it becomes distorted in human hands? The word passion (my article's title) is very crucial here. It may be understood both as giving from oneselves or as experiencing some torment. At school, there are three entities which educate and are being educated: first of all - a student, because if there were no student, there would be no school; second of all - a parent and it is only the third location where we find a teacher. After the teacher, there come institutions that manage schools: educational board, headmaster, territorial profile, department of education, ministry. The educator's role, although it has got only the third location, is extremely vital, because this is the educator who takes care of the most important entity-object in the whole educational process: the student. Undoubtedly, teaching results says a lot about the quality of teaching itself, but it is far more probable that the non-modernist, immeasurable sphere gives the greatest satisfaction of all. The truth is that the most satisfying moments are when some naughty student who is causing a lot of educational problems and seems to be „lost", finally finds the right track. Such a success is completely immeasurable and rarely reflected in some materialistic sphere, high position in a school ranking or in a letter of commendation. In order to reach the teacher's work's aim, not only should one aim to all great measurable results, but to educationalresults, as well. These educational aims should be perceived in terms of the three entities: educating and being educated:a child, parent and school. And even if this work isn't appreciated at the moment, we must not forget that a real joy for a real educator is the fact that: the Republic is going to be like the education of young people is (J. Zamoyski, 1595). A good teacher, make the truth in love.

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Kapłan gwiazdor, showman i inkwizytor: Zagrożenia aktywizmem w posłudze katechetyczno‑duszpasterskiej

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Cichosz W.

Studia Gdańskie

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2010

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issue 26

109-129

PL

Przez analizy prowadzone w tekście przewija się zasadnicze pytanie: czy usprawiedliwione jest stosowanie metod aktywizujących w nauczaniu religii i pracy duszpasterskiej? Nowe trendy w teologii i nauczaniu religii mają bez wątpienia wiele zalet; podkreśla się zwłaszcza wynikającą z nich efektywność nauczania. Czynią także zadania ucznia bardziej atrakcyjnymi i ułatwiają pracę nauczyciela. Z ich zastosowaniem wiążą się jednak pewne niebezpieczeństwa, przede wszystkim przecenienie roli psychologii w podejściu do doświadczenia religijnego i koncentracja raczej na metodzie uczenia niż na jego celu. Stąd w podejściu do metod aktywizujących należy zachować arystotelesowski „złoty środek” – właściwą równowagę.

EN

On 19th June 2009, Pope Benedict XVI inaugurated the Year for Priests which will last till 19th June 2010. The motto of this year is “The faithfulness of Christ, the faithfulness of a priest”. The Year was established on the occasion of the 150th anniversary of death of St John Baptist Marie Vianney, the parish priest of Ars. The question about the role of a priest in society, especially in a parish, at school and in local communities seems to be of great importance nowadays. A contemporary man is often exposed to the influence of numerous experimentalists, showmen and pedagogical inquisitors, and the rapid expansion of psychology in our lives, which sometimes leads to a complete takeover, is present in most areas of everyday life. This process also concerns the religious sphere, and the subjectivization of a religious experience makes people feel as if they are left on their own. The overuse of psychology in religious experiences is dangerous as it might be connected with moving the sphere of the sacred onto the plane of the personal experience of a man, and it carries with it the lack of any needs to participate in religious observances and redefining ethical and social norms. In this situation priests and religious educators must choose suitable methods of evangelization with a great deal of responsibility and care. At the same time they cannot follow the modern teaching fashions too closely, because then the main aim of their work, which is leading people to God and salvation, might be deprecated. It might lead to so‑called religious infantilism – the religious experience lasts as long as the stimulus (influencing the senses) is at work. When the stimulus disappears, so does the religious experience. This situation may take place when a priest‑showman puts the teaching method in the first place and neglects the very essence and aim of his teaching. Although active‑learning methods stimulate creative actions and creativity, they also carry with them the dangers of knowledge which has not been consolidated and which is superficial. They threaten religious educators by assuming the role of a showman or an inquisitor. Religious educators and priests should treat themselves with a certain dose of reserve, so that God is always at the centre of the process of religious education. A fundamental question runs throughout the analyses that has been carried out – is using active‑learning methods in religious education and pastoral service justified? New trends in methods of education and theology are definitely in their favour, and they emphasize the correlation between using active‑learning methods and the effectiveness of teaching. This process concerns both working at school and in the parish. Undoubtedly, they make teaching more attractive and they facilitate the learning process. However, they are also connected with the danger of the over use of psychology when looking at religious experience and of placing too much emphasis on the teaching method itself rather than its aim. Thus, what we should wish for is that active‑learning methods should be used while preserving the Aristotelian golden mean – a proper use of the desirable balance between two extremes, finding a compromise and moderation between them, according to the saying nec temere, nec timide (neither rashly nor timidly).

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Źródła zagrożeń wychowawczych w szkole

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Cichosz W.

Studia Gdańskie

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2008

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issue 23

163-178

PL

WSTĘP. 1. WSPÓŁCZESNE PRZEMIANY MENTALNO-CYWILIZACYJNE. 2. NARODZINY „KULTURY ŚMIERCI”. 3. „NOWY PORZĄDEK ŚWIATA” – „NEW WORLD ORDER”. 4. KOMPETENCJE RODZICÓW I NAUCZYCIELI W KULTURZE WYCHOWANIA. ZAKOŃCZENIE.

EN

In the modern world we witness the process of the creation of a pluralist society which is characterised by a consumer-liberal attitude. Manipulations in our system of values have resulted in prompt destruction of the deposit of the faith. They have also led to claims stating that Christ is no longer the lord of the history of Man. Civilisation, which is in the process of secularization, is moving away from religious morality. In the name of post-modernist philosophy (alleged freedom and tolerance) it does not give ready answers, but instead it leads to negation and provocation. In this context it is difficult to talk about ideals, the truth and holiness. The lack of objective criteria, which is expressed by religious indifferentism and moral situationism, together with the crisis of conscience and the truth, freedom and responsibility, all lead to the situation in which God is no longer the answer to fundamental issues but just one of numerous questions. Direct sources of educational threats at school can be found in the ongoing mental and civilisational changes. These transformations are best characterized by the ‘rule of a mad wolf’ – ‘why not?’. In modern schools, Christian upbringing towards freedom’ is placed in the perspective of the so called postmodernist ‘freedom from something’. The problem of education in the modern world relies on the fact that because of its own nature education can renounce neither authority nor tradition, and despite this it has to take place in a world whose structure is no longer defined by authority and held together by tradition. This situation gives rise to social pathologies and youth subcultures. The threat from drug addiction, alcoholism, abuse, aggression and the Internet and media addiction is becoming more common. The real world is being situated in the virtual world (advertising and the cult of the body). Life is becoming a play without any responsibility. The trends of the modern world point out a totally different direction: easy, quick and exciting. The lack of time which often afflicts parents and teachers is one of the main sources of modern educational threats.It is quite common that adults are not aware of the situation of those who are in their care and they do not talk to them often enough. Nowadays he often hear about the negative selection for the profession of a teacher. Being an educator (a parent ora teacher) means constant offering yourself as a gift! There are situations when a parent should receive more support from the class teacher and even, in pathological families, should be replaced by him or her. If a young man could not find support in school and Church, where else would he be supposed to look for it? In youth subcultures and sects? The young are still waiting for the master, that is for someone who can fascinate them. The currently experienced crisis of a human person and its formation entitles us to define its new quality: the Christian humanization of the education (the civilization of love of John Paul II). It can be realized throughout focusing on the personal concept of the man and the aims and ideals of education that come from it; personalization of the relation between the teacher and the student or the master and the disciple and the choice of suitable educational methods and techniques. One of the ways of defying the modern ‘educational vanguard’ is the creation of the concept of education which is based on the following pillars (10 postulates of Christian education): education concentrates on a human person, who is its source and aim; education applies the same moral rights for both the student and the teacher; education is based on the Christian system of values in its programme; education harmonizes the life on earth with the system of values and the supernatural; education is correlated with teaching and avoids the extreme; education exposes the human and God’s authority in its activities; education integrates all the spheres of human life: reason, will and emotions; education serves the man, society and God; education interprets and orders the culture in the light of faith; education does not depreciate formal schooling.

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Początki pisma i książki. Rekonesans historyczno-kulturowy

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Cichosz W.

Studia Gdańskie

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2009

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issue 25

245-258

PL

Wstęp; 1. Egipt; 2. Mezopotamia; 3. Daleki Wschód i Chiny; 4. Grecja; 5. Rzym; Zakończenie.

EN

The development of a nation’s culture cannot be fully understood without at least a rudimentary knowledge of its past. Culture does not evolve separately from a country’s history and social and political relations. Ancient civilizations, such as those in Egypt, Babylonia, Assyria, India or China had an amazingly highly-developed culture. These countries formed between 4,000 to 3,000 BC and their inhabitants knew how to use a calendar and calculate the course of celestial bodies, they used their knowledge in practice for irrigation and to channel rivers, they built roads and ships, and they also knew various systems of writing. These countries were slave monarchies in which priests played the dominant role. They wielded enormous influence on science and culture, including writing. That was, however, a practical solution necessary to retain power. Numerous elements of the book culture that we know today emerged as early as these ancient times. Some systems of writing that had appeared in the previous era, including ideographic and verbal ones on the one hand (e.g. the Chinese system of writing), and on the other alphabetical ones (Latin), have survived till the present day. In ancient times people knew several types of writing materials, such as stone, metal, wood or clay tablets, papyrus, parchment and even linen. Scribes created texts using a stylus, a brush, or a bird’s feather. Three basic book forms developed in ancient times: a scroll, a codex and an epigraph (statues and tablets). There were standards defining the linguistic, writing and publishing techniques. Because of the interest that books attracted, there was a trade dealing with this aspect of life at that time, and books were gathered in libraries for the sake of the contemporary people and their descendants. In the then existing libraries, which belonged to temples, palaces, schools or which were public, books were catalogued, and theoretical studies were written about the regulations concerning the functioning of book collections. As it entered the Middle Ages, the book had a clearly defined shape and it was becoming a more and more desirable object.

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Historische Wurzeln, das heutige Bild und Substanz der katholischen Schule in Polen

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Cichosz W.

Studia Gdańskie

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2008

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issue 23

191-201

DE

1. HISTORISCHE WURZELN DER KATHOLISCHEN SCHULEN IN POLEN. 2. DIE HEUTIGEN KATHOLISCHEN SCHULEN IN POLEN: VON DER KOMMUNISTISCHEN ZUR NACHKOMMUNISTISCHEN ZEIT. 3. WAS BEDEUTET KATHOLISCHE SCHULE? 4. WARUM KATHOLISCHE SCHULE HEUTE? 5. SUBSTANZ DER KATHOLISCHEN SCHULE.

PL

Liczne opracowania wskazują, że najwięcej szkół katolickich w Polsce znajduje się w dużych aglomeracjach miejskich, które równocześnie są dużymi ośrodkami akademickimi. Właśnie w dużych miastach, w których uczelnie kształcą nauczycieli, spotyka się środowiska przyjazne powstawaniu tego typu placówek. Nie brakuje w nich kadry o dużej świadomości moralnej i religijnej, związanej często z prężnie działającym różnego rodzaju duszpasterstwem studentów. W Polsce naukę szkolną podejmuje około 6,8 mln uczniów, z czego około 2 % tej liczby w szkołach katolickich. Niektóre z nich znajdują się w rankingach najlepszych szkół w Polsce. Od 1994 roku wszystkie szkoły katolickie są zrzeszone w powołanej przez Konferencję Episkopatu Polski Radzie Szkół Katolickich z siedzibą w Warszawie. Na szczególną uwagę w tego typu szkołach zasługuje nie tylko znacznie poszerzony ramowy plan nauczania, ale przede wszystkim program wychowawczy oparty na wartościach chrześcijańskich i Tradycji Kościoła. W Polsce, oprócz przekazywania wiedzy i kształcenia poszczególnych sprawności u wychowanków, szczególną uwagę zwraca się na formację dojrzałej i pełnej osobowości uczniów poprzez realizację tzw. 4 filarów edukacyjnych: uczyć, aby wiedzieć; uczyć, aby działać; uczyć, aby żyć wspólnie oraz uczyć, aby być. Szkoły katolickie w zdecydowanej większości są powoływane – podobnie jak w minionych wiekach – przede wszystkim w celu kształtowania elit. Plan pracy obejmuje zatem teoretyczne opracowanie i praktyczne wdrożenie w życie zrównoważonej integracji edukacji i ewangelizacji (zarówno nauczycieli, jak i uczniów), budowanej w oparciu o koncepcję teologiczną, eklezjalną, filozoficzną, pedagogiczną i sprawdzone doświadczenie wielu szkół katolickich. By móc zrealizować owe cele, należy postulować powrót do odzyskania przez współczesną szkołę katolicką jej pełnej tożsamości i to w potrójnym wymiarze: 1) kształcenia (efektywności edukacyjnej) – szacunku do metodologii danego przedmiotu, ukazywania związków na płaszczyźnie fides et ratio, chrześcijańskiej nauki o pochodzeniu i naturze świata i człowieka; 2) wychowania (kultury bycia i życia) – promocji człowieka integralnego (formacji osobowościowej, społecznej, obywatelskiej i patriotycznej, kulturowej, prorodzinnej i seksualnej, religijnej), ukazywania eklezjalnego wymiaru wspólnoty, wskazywania celów pośrednich, nadrzędnych i ostatecznych, nauki życia we współczesnym pluralizmie światopoglądowo-kulturowym; 3) ewangelizacji (formacji życia duchowego i sakramentalnego) – chrystocentryzmu, moralizmu ewangelicznego, personalizmu i humanizmu chrześcijańskiego. Wobec powyższych sformułowań, należy stwierdzić, że szkoła katolicka albo będzie tożsama ze szkołą Jezusa Chrystusa, albo jej wcale nie będzie, bo „jeśli sól utraci swój smak, czymże ją posolić?” (Mt 5,13).

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(rec.) ks. Stanisław D z i e k o ń s k i, Formacja chrześcijańska dziecka w rodzinie w nauczaniu Kościoła od Leona XIII do Jana Pawła II, Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, Warszawa 2006, ss. 619.

100%

Cichosz W.

Łódzkie Studia Teologiczne

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2006

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vol. 15

251-255

8

Nauczyciel świadkiem wiary w szkole katolickiej

100%

Cichosz W.

Łódzkie Studia Teologiczne

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2006

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vol. 15

31-39

EN

The documents of the Church have repeatedly and categorically stated that parents constitute the first subject responsible for the upbringing of the children, but they should always be supported by school and other institutions. The school is not only an institution where knowledge is acquired, but it is also a community where people meet. Since parents are heavily involved in the dialogue between the teacher and the student, then it must be added that people should especially appreciate schools that offer a major support to parents in the sphere of the fulfillment of the responsibility of upbringing. In Christian education it is essential for a child to reach the height of humanity, thanks to the actions of parents, the school and the church. In the modern postmodernist culture, in the era of secularization and dismantling of the deposit of faith, in the period of consumerism, hedonism and easy lifestyle (living as if God did not exist) – it is not the description of reality that decides about the future, but the testimony of life and an authentic Christian identity of the master and the disciple. Hence continual training and self-education, and constant enrichment of their teaching methods and their personality are necessary for teachers, who by undertaking the service of teaching should fulfill both religious, moral and essential requirements. Teachers in a catholic school should bear in mind that that they are Christian teachers and that is why they should be the witnesses of the faith. Their identity is constituted at the same time by the mission given to them by the Church, by the necessary knowledge, mature personality and deepened spirituality. While talking about catholic school one must not forget that this school is supposed to form Catholics aware of their vocation and their place both in the Church and the modern world. Hence it is necessary to carefully select teachers who will work in catholic schools. These should be the teachers who are guided not only by their professional competence, educational and teaching skills, but also by their ethic virtues and practising the sacramental life.

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Przyczynek do chrystianologii moralnej św. Pawła w świetle Listu do Rzymian 1-8

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Cichosz W., Lisica J.

Studia Pelplińskie

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2013

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vol. 46

31-48

EN

“Christianology” – as an emergent term which replaces the previous definition of anthropology – became a determinant of the baptized person in the ontic and moral dimension. First eight chapters of St. Paul’s Letters to Romans constitute the material of this contemplation. The ascertainment of a Christian who “becomes Christ” through baptism and ceaseless participation in mystery of Christ is the essence of St. Paul’s Christianology. The causative factors of “being Christ” are baptism and faith. Baptism bonds the baptized with Christ and every sinner onticly becomes a new person because of their faith. The lack of collaboration with God’s grace, disobedience towards Gospel’s commandments and sins of godlessness and depravity are the elements which make it impossible to go through the process along the way to “being Christ”. These elements at the same time deny the essence of Christianology. These reflections can offer encouragement to undertake further studies of the gist of the St. Paul’s thought.

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Korelatywność emocji z kreatywnością osoby ludzkiej

63%

Cichosz W., Lisica J.

Studia Gdańskie

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2017

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issue 41

127-136

PL

Tekst dotyczy emocji oraz ich wpływu na kreatywność osoby ludzkiej. Zaprezentowano wieloskładnikowe podejście do problemu badawczego, które wpisuje się w nurt poszukiwań empirycznych. Najpierw autorzy przedstawiają krótką prezentację definicyjną emocji, a następnie przytaczają ogólne ujęcia i rozumienia kreatywności we współczesnej nauce. Ograniczają się przy tym do rudymentarnego opisu i ogólnych rozważań. Prowadzone analizy badawcze prowadzą do wniosku, że emocje są fenomenami złożonymi a ich rola jest fundamentalna dla kreatywności i działalności człowieka.

EN

The article concerns emotions and their influence on creativity. It presents a multi-faceted approach to the research problem, which is deeply rooted in the trend of empirical research. Firstly, the authors include a short definitional presentation of emotions, and then they proceed to present general views on creativity and how it is understood in modern science. At the same time they only deal with rudimentary description and general discussion. The research analyses lead to the conclusion that emotions are complex phenomena and their role is fundamental for a person’s activity and creativity.

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Kaszubi i Królowa ich serc: Madonna Sianowska i Swarzewska

63%

Cichosz W., Urbanowicz‑Pluto L.

Studia Gdańskie

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2010

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issue 27

111-129

PL

Pobożność maryjna i związany z nią kult jest jednym z głównych nurtów, które ożywiają codzienne życie religijne i kulturę Kaszub. Matka Boża jest Królową całego regionu i swoją opieką otacza wszystkich jego mieszkańców. Szczególnym miejscem kultu maryjnego są sanktuaria, które na Kaszubach od lat są ostoją polskości i katolicyzmu. Obserwując życie religijne rdzennych mieszkańców Kaszub można zauważyć, iż sanktuaria maryjne w Sianowie i Swarzewie prezentują wszystkie cechy lokalnego dynamicznego i żywego centrum kultu Matki Bożej. Istotną rolę w oddawaniu czci Maryi odgrywają pielgrzymki do tych sanktuariów, a koronacje figur wpłynęły na ożywienie ruchu pielgrzymkowego. Na uwagę zasługuje chrystocentryzm kultu maryjnego, bowiem uczestnictwo w Eucharystii to kulminacyjny moment uroczystości.

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The sanctuaries of Our Lady in Kashubia, similarly to other regions of Poland, are a source of genuine faith and piety of Catholics. They show how, through Our Lady, people who believe in God strengthen the bond with their Maker. Just like Mary is the precursor of faith, love and a perfect union with Christ, people who head for Her sanctuaries entrust all their lives to Her. The sanctuaries in Swarzewo and in Sianów, where Our Lady reigns for people of Kashubia, are a sphere of faith, where the faith expresses itself in close bond with Her and Her Son. Our Lady provides loving care not only for the people of the sea but also for marriages, families and all the people who turn to Her. That is why the sanctuaries of Our Lady in Kashubia have been the mainstay of Polish character and Catholicism. Pilgrimages to Kaszubia, organised also in other regions of Poland, play a crucial role in the cult of Mary in this region. Their number bears testimony to the range of this cult and its impact on the local communities. Coronation of the figures of Mary contributed to the revival of pilgrimages. Thus Kashubian sanctuaries are now thriving and they have become closer to the hearts of the faithful from other regions of Poland as well.

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Quo vadis Academia? – kulturowa rekonfiguracja nauki

Współczesne dylematy edukacyjne

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