Search results - CEJSH

1

Human rights in the teachings and practices of Benedict XVI

100%

Zamojska M.

Polish Political Science Yearbook

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2011

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vol. 40

238-252

EN

Joseph Ratzinger, chosen for the See of Peter 19 April 2005, after three years of papal ministry, may be, in my opinion, considered a worthy continuator of John Paul’s II mission, the latter described as the Human Rights Pope due to his activities in the field. The main goal of this essay is to analyze Benedict XVI’s most characteristic practices and texts, which directly refer to the issue of human rights, especially in the context of respect for and protection of human rights. The next aim is to show the contexts in which John Paul II’s great friend invokes or refers to the legacy of his eminent predecessor and to demonstrate the differences between John Paul II and Benedict XVI’s perception of the significance of human rights in the lives of contemporary societies.

2

Pojęcie i przyczyny powstawania kryzysu religijnego

100%

Nowosielski M.

Studia Psychologica

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2012

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issue 12/2

95-105

EN

Religious crises are a kind of psychological crises associated with the process of personality development. Authors dealing with religious crisis, in place of this term often applies the concept of conversion or doubt. The term is ambiguous and there is not finally define. Different authors to the religious crisis approach in two ways: Some are discussing this phenomenon more structurally, others describe them more in the context of development. The most comprehensive description of conversion we find on William James. As a scientist dealing with religion, James believed, that you can supernatural made make it more clear and you can try to interpret it psychologically. Given the different understanding of the religious crisis show multiple attempts to describe this phenomenon. All authors we see common elements like: a gradual or sudden, perceptible change in the religious life of the unit, annoying State of emotional tension and doubts in the field of religion. Crisis can end up positively, It means the unit enters the taller, darker level of faith, or can end up adversely, It means the person will go away from the faith completely or become agnostic.

3

Review: "Religia i prawda," by Piotr Moskal

100%

Piwowarczyk M.

Forum Philosophicum

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2009

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vol. 14

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issue 1

163-166

EN

The article reviews the book Religia i prawda [Religion and Truth], by Piotr Moskal.

4

Review: "Breaking the Spell: Religion as a Natural Phenomenon," by Daniel C. Dennett

100%

Mordarski R.

Forum Philosophicum

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2007

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vol. 12

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issue 1

193-196

EN

The article reviews the book Breaking the Spell: Religion as a Natural Phenomenon, by Daniel C. Dennett.

5

Neosvícení a neposlušní : regulace náboženské praxe a reakce na ni v Čechách ve druhé polovině 18. století (Českokrumlovsko, Vimpersko, Strakonice, Žatec)

100%

Himl P.

Dějiny - Teorie - Kritika (History - Theory - Criticism)

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2010

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vol. 7

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issue 2

163-221

EN

Using the example of several (South) Bohemian sites, this study raises the question of whether enlightenment interference in popular religiosity was a new and different type of regulation of popular religious practice to that predating 1750. In canonical visitations in particular the author observes both the endeavours of priests to effect a prohibition or eradication of individual religious customs and traditional local practices, described most frequently as „abuses“ („Missbrauch“, „abusus“). Th e article then focuses on the eff ects of two reforms in the latter half of the 18th century: the reduction in the number of religious hollydays in 1753/54 and the prohibition of bell-ringing to ward off storms and dark clouds in 1783. These reforms took place on a nationwide basis, borne along by ideas of (economic) effi ciency, utilitarianism and protection of the population. Failure to respect these prohibitions was an off ence and so the lower municipal and seignorial authorities classifi ed such behaviour as „irrational“ and „prejudices“, thereby reducing the potential guilt of their subjects. Both before and after 1750, these subjects generally refused to give way to the collective demand for the disposal of funds and mediation of salvation and holiness; the traditional method of protecting crops from bad weather with bells was evidently of such importance to them that they were willing to risk repeated prosecutions. Hence enlightenment reforms of popular religiosity came up against obvious limitations at least up to the end of the 18th century.

CS

Na příkladu několika (jiho)českých lokalit si studie klade otázku, zda osvícenské zásahy do lidové religiozity představovaly odlišný, nový typ regulace lidové náboženské praxe než ty před rokem 1750. Zejména v kanonických vizitacích sleduje autor jednak snahu farářů dosáhnout zákazu či vykořenění jednotlivých religiózních zvyků a místních tradičních praxí, označovaných nejčastěji jako „nešvar“ („Missbrauch“, „abusus“). V druhé polovině 18. století se pak článek soustřeďuje na dopady dvou reforem, redukce svátků v letech 1753/54 a zákazu zvonění na mračna/proti bouřkám z roku 1783. Tyto reformy měly celozemský rámec a byly neseny ideami (hospodářské) efektivity a užitečnosti, resp. ochrany obyvatelstva. Nedodržování těchto zákazů bylo deliktem, proto zejm. nižší, městské a vrchnostenské úřady klasifikovaly toto jednání jako „neracionální“ „předsudky“, čímž snižovaly potenciální vinu poddaných. Poddaní se obecně, před rokem 1750 i po něm, odmítali vzdát kolektivního nároku na dispozici s prostředky a zprostředkovateli spásy/posvátna; tradiční způsob ochrany úrody před nečasem pomocí zvonů pro ně měl zřejmě takovou důležitost, že byli ochotni riskovat opakované postihy. Osvícenské reformy lidové religiozity tak přinejmenším do konce 18. století narážely na zřetelné limity.

6

Niczego nie potrafimy powiedzieć: antropologia apofatyczna?

100%

Krajewski S.

Konteksty - Polska Sztuka Ludowa

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2018

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vol. 72

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issue 1-2(320-321)

87-92

PL

Opisać coś słowami w pełni? Na ogół wystarczy opisywać w takim stopniu, w jakim jest to potrzebne do porozumienia. Bóg jest całkowicie nieuchwytny. Nieskończoność jest częściowo nieuchwytna. I nawet liczby naturalne. Także przeczucia, nadzieje, atmosfera. Choć coś się da wyrazić, wiele aspektów pozostaje niemożliwe do uchwycenia. Jest tak nawet wtedy, gdy ograniczmy się do spraw dobrze znanych wszystkim wokół nas i, jak można sądzić, przez wszystkich przeżywanych tak samo lub co najmniej bardzo podobnie. Mój przykład dotyczy jednego z najbanalniejszych naszych zachowań: mówienia „dzień dobry” na górskim szlaku. Jeśli mam rację, to w sposób nieunikniony pojawia się swoista „antropologia apofatyczna”: człowieka i sprawy ludzkie odczuwamy, nie różniąc się między sobą – jeśli nie w ogóle w odniesieniu do wszystkich ludzi, to co najmniej w przyjętej grupie odniesienia – ale nie potrafimy tego opisać.

EN

Describe something comprehensively with words? As a rule, it suffices to describe to a degree necessary for understanding. God is totally elusive. Infinity is partly so, and the same is even true of natural numbers, premonitions, hopes, and atmosphere. Even if something can be expressed it is still impossible to grasp numerous aspects. This is even the case when we limit ourselves to issues well known to everyone around us and, resumably, experienced by all in the same way or at the very least extremely similarly. My example pertains to one of the most banal forms of our behaviour: saying “good day” to others on a mountain trail. If I am correct, then there unavoidably appears a sui generis ”apophatic anthropology”: we experience man and human issues without differing among each other – if not in reference to all people then at least to an accepted group – but are incapable of describing this.

7

Internet and Religion

85%

Mariański J.

Przegląd Religioznawczy

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2018

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issue 4/270

PL

This article includes deliberations on a few significant issues concerning the relationship between the Internet and religion. According to these deliberations, every fourth respondent among secondary school students (25.6%) searched for some forms of religious activity within the last six months before the sociological research, especially from among deeply devout persons and regular churchgoers. The overwhelming majority of the surveyed was not interested in this new activity. The young people from secondary schools used the Internet to search for religious content to a limited extent. The researched secondary school students slightly more often informed about looking for religious content on YouTube, on parish, diocese or congregation websites, as well as Internet forums or chats, while the least often on pilgrimage office sites or religious community and organization portals. About every fifth of the respondents attending secondary school attached the same importance (as multiple index indicates) to religious activity in the virtual world as in the real world (from 31.0% to 7.0%). The highest index referred to Internet retreats and sermons, prayers online, virtual parish communities as well as Holy Masses and church services on the web.

8

Religia w powstaniu cywilizacji. Przypadek Çatalhöyük

80%

Hodder I.

Rocznik Antropologii Historii

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2013

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issue 2(5), Genealogie kultury

153–168

XX

I. Hodder, Probing religion at Catalhoyuk: An interdisciplinary experiment, [w:] Religion in the emergence of civilization: Catalhoyuk as a case study, red. I. Hodder, Cambridge 2010, s. 1–31.

9

Hledání transcendence a autenticity v sekulárním věku

80%

Matějčková T.

Filosofický časopis (Philosophical Journal)

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2014

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vol. 62

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issue 5

745-758

EN

This review-study aims to present a critical exposition of the ground-breaking work in the study of secularisation, Charles Taylor's Secular Age. The study points to the links with Taylor's preceding work, Sources of the Self, which consist above all in the contrast between the porous self and the buffered self. It also presents Taylor's conception of secularisation: secularisation is not the retreat of religion from the public sphere, but the widening of the social process that makes it impossible for one world-view to make claim to a privileged status. The study also focuses on Taylor's rejection of modernity which, in the shape of a scientistic world-view and a universalistic morality understood as the hegemony of exclusively-human categories. In the context of this rejection, the article discusses Taylor's attempt to weaken the "hegemony of the human" by a relation to transcendence.

10

Dialog religii z nauką wyzwaniem dla chrześcijaństwa

80%

Leciejewski S.

Człowiek i Społeczeństwo

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2022

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vol. 54

33-48

EN

Source literature lists several versions of creationism as well as numerous manners of understand- ing evolutionism. Creationist views may be limited to four basic ones: fundamentalist creationism, creation science, intelligent design and evolutionary creationism. In my article I will justify which of these versions of creationism may be considered as dialoguing with science, and which of them turn out, to a greater or lesser degree, unable to enter into this dialogue. I will answer the question how creationism should be understood in order for it to be able to engage in a debate with modern science. In other words, the central question of this article will be: how is the dialogue between religion (creationism) and science (evolutionism) feasible?

11

"I proto, že sem nekopal roli srdce svého": příspěvek k problematice sebetematizace u českých tajných nekatolíků v 18. století

80%

Horský J.

Dějiny - Teorie - Kritika (History - Theory - Criticism)

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2006

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vol. 3

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issue 1

49-71

EN

This article carries on from the analysis ofthe “religious culture” ofWiirtemberg Lutheran pietism offered by Ulrike Gleixner, and is based on the theoretical concepts of culture used in Anthropological History and New Cultural History. Gleixner’s study shows the central importance in religious culture that “rebirth in the Holy Spirit” had for the thematisation ofthe selfamong 18th-century pietists. The question is whether we might find similar cultural categories serving as instruments ofthematisation ofthe selfin the “religious culture” of 18th-century Czech non-Catholics, who were partially influenced by Lutheran pietism. The article is focused on the analysis of a number of selected sources (especially the letters ofthe Czech serfMatěj Němeček of 1732, in which he gives reasons for his departure into Protestant exile), and it considers how the categories of“rebirth”, the “heart” and “conscience” are treated. While Němeček does not speak directly of“rebirth”, in the way that he describes himselfwe can find equivalents to rebirth that in a certain sense show a sectarian character (he regards a secular promise as sinful, the religious transformation ofthe selfneeds to be affirmed by emigration to a non-Catholic country, and this is understood as a work ofsalvation).

12

Współczesne wyzwania chrześcijaństwa

80%

Doda-Wyszyńska A., Leciejewski S.

Człowiek i Społeczeństwo

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2022

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vol. 54

7-11

EN

Is it possible to respond to contemporary challenges of Christianity from the meta-perspective of philosophy and cultural studies? We have divided the articles presented here into three groups: challenges faced by religion regarding science, challenges of secularisation, and challenges in the Church itself. The articles from the volume do not address these problems in totally different ways. The issues of consistency and rationality of religion become reinterpreted, for example when compared to results of empirical sciences, but also in a broadly understood public debate. We shall try to show a close relationship between the Christian religion and such phenomena as: science, media, churches, medicine, war, law, etc. Our point of departure is a search for the current function of Christianity, with the Catholic Church in the centre, but the questions transcend the present state of a particular religion.

13

BETWEEN POLITICS AND RELIGION – IN SEARCH OF THE “GOLDEN MEAN”

80%

Tarasiewicz P., Kobyłecki J.

Studia Gilsoniana

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2012

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vol. 1

117-131

EN

The author undertakes the problem of the identity of Western civilization in the light of a correlation between politics and religion. First, he traces the theoretical debates about the mutual correspondence of politics and religion in ancient Greece. Following two extreme errors depicted by Sophocles in his “Antigone,” and by Plato in his “Apology of Socrates,” he infers that the “Golden Mean” is necessary in resolving the problem of politics and religion. Then, he examines the underlying errors put forward in the history. His investigations show the erroneousness of endowing either politics or religion with sovereign status in culture. There is always a conflict between politics and religion unless man regains his own sovereignty from them. Ultimately the author arrives at the conclusion that the “Golden Mean” correlating politics and religion distinctly strengthens the identity of the Western Civilization, and consists in respecting all real and universal parameters of human person life, such as cognition, freedom (and responsibility), love, agency in law, ontological sovereignty, and religious dignity.

14

Religion and Gender in Migration to and from Central and Eastern Europe – Introductory Reflections

80%

Leszczyńska K., Urbańska S., Zielińska K.

Central and Eastern European Migration Review

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2018

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vol. 7

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issue 2

105-110

EN

Since the beginning of the 1980s, the previously one-dimensional economic approach that was once dominant in migration studies has been critically reviewed and, as a result, migration has become problematised. The incorporation of other dimensions in the analysis of the processes of migration allowed for more complex diagnoses of global inequalities and related socio-cultural phenomena.

15

Cywilizacja łacińska w myśli Feliksa Konecznego (wybrane zagadnienia)

80%

Klag W.

Racjonalia. Z punktu widzenia humanistyki

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2014

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vol. 4

PL

The subject of the article is to present the theory of Latin civilization by Felix Koneczny. The ancient civilization components such as: Greek philosophy, Roman law, and Christian religion were highlighted. The Model is based on the Latin civilization of Catholic ethics that covers all spheres of social life. The most important foundation of social structure in this civilization is family. The grandeur of this civilization lies in the dominance of the spiritual over the material. It is also important personal nature of civilization. The implementation of the principles of the Catholic Church is the best way to the fullness of human development and society in the state apparatus.

16

Moralność i religia a rozwój kapitalizmu w ujęciu Deepaka Lala

80%

Matera P., Matera R.

Annales. Etyka w Życiu Gospodarczym

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2011

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vol. 14

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issue 1

55-65

EN

The economist Deepak Lal researches the influence of morality and religion on the shaping of capitalism in different civilizations. His thought was confronted with the remarks of other institutionalists. Lal tries to find out what was the influence of the cost of transactions and the religious beliefs on the evolution of capitalism in chosen countries and regions. Lal claims that materialistic beliefs of agricultural civilizations had not played the key role in the economic growth. The reforms in the Church in the Middle Ages allowed to spread of the instinct of exchange and production of homo oeconomicus. As a result the individualism started to dominate over collectivism. Lal tries to prove that the individualism was not the basis of the Christian faith. The following virtues as: diligence, discipline, frugality, self-help, self-control have had secular origin and nowadays they are more common in India and China than in the West. The Asian civilizations face the dilemma during the economic expansion of the West. They had to choose the path of their development. China and India followed Japan and they modernized without westernization. They tried to find middle course between the tradition and the modernity. We tried to emphasize in the article, that none of the religions have determined the economic fate of the countries. Rather, the morality of the societies and the decision-makers’ beliefs had an influence on economic development.

17

From tolerance to the secular State in Italy

80%

Tokrri R.

Academicus. International Scientific Journal

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2015

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issue 11

51-62

EN

The discourse on tolerance began over two centuries ago and yet is still unfinished. Was Voltaire in 1763 with his “Treatise on Tolerance”, condemned religious intolerance persuaded by religious fanaticism of the judgment of the Court of Toulouse. Although the idea of tolerance was born in Europe, it saw and still sees intolerance. Intolerance of yesterday reminds us wars, inquisitions and crusades, instead the modern Europe shows that even between globalization and multiculturalism often proves incapable of “import” different cultures. But from the legal point of view the term tolerance is far from that of secularism. It follows that individuals in a system that tolerates doesn’t enjoy equality their fundamental rights, because they are not legally placed on the same level. Legal Italian tolerance experience has been for many years a condition for the cults other than Catholic. The Albertine Statute in 1848 welcomed it in the article 1, and it was the task of the new Constitution outlining the principles of a State not only secular but also pluralistic.

18

Philosophical Implications of Naturalizing Religion

80%

Polyard M.

Forum Philosophicum

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2010

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vol. 15

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issue 2

355-365

EN

This paper deals with Daniel Dennett’s argument regarding the nature of belief in contrast to belief in belief. The idea that the value of the first order belief in the existence of a precept is entirely irrelevant because it is indistinguishable from the second-order belief; that the belief in something is a good thing. That is to say it doesn’t matter if I believe something inasmuch as if I believe that the belief is a good thing (i.e.: beneficial to the individual, etc). Dennett’s approach particularly regards an analysis of religion from this point, and suggests that it is entirely impossible to determine if an individual believes in God, or simply believes that the belief in God is a good thing. More importantly, Dennett argues that the individual themselves cannot make this distinction.

19

Damian Guzek (2019). Mediatizing Secular State: Media Religion and Politics in Contemporary Poland. Berlin: Peter Lang pp. 333 ISBN: 978-3-631-77535-6.

80%

Leśniczak R.

Central European Journal of Communication

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2020

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vol. 13

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issue 1(25)

122-125

20

The Influence of Family and Religion on Youth Decisions in Higher Education English Literature Review

80%

Ostafiński W.

Edukacja • Terapia • Opieka

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2022

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vol. 4

79-94

EN

The literature review explores the influence of family and religion on youth decisions in higher education. The study examines articles on how parental influence and religion impact the youth’s horizons of actions. The research identified three significant influencers linked to academic performance and college readiness: parental figures, educators and peers. Parental influence has become an emergent factor in enrolling in higher education. Parental guidance and experience can impact willingness to enroll in higher education and highlight the importance of obtaining a college degree. The findings of this study may be used to create resources for parents that did not attend college or those in lower socioeconomic status communities to more readily gain access to college information, which may aid in the enrollment process.

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