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O wątpliwych podstawach i metodologii humanistów postmodernistycznych
No full textPostmodern humanists often refer to the study of particular sciences to confirm their theses. However, the general question arises: do they need these particular sciences to validate their research, or do they think that all natural research results from humanistic or cultural issues? Postmodern philosophers accept the latter option. It also seems that the postmodern humanists are not able to completely get rid of rational deadlines and methods, because it better describes reality. The problem of referring to the exact sciences and the lack of one's own clear methods is taken up in the presented text by the example of the works of selected non-rational thinkers.Postmodernistyczni humaniści często odwołują się do badań nauk szczegółowych w celu potwierdzenia swoich tez. Powstaje jednak zasadnicze pytanie: czy potrzebują oni szczegółowych nauk, aby potwierdzić swoje badania, czy też jest odwrotnie: uważają, że wszystkie badania nauk szczegółowych wypływają z tez humanistycznych lub kulturowych? Myśliciele postmodernistyczni zakładają tę drugą opcję. Wydaje się również, że owi humaniści nie są w stanie całkowicie pozbyć się racjonalnych terminów i metod, ponieważ one lepiej opisują rzeczywistość. Problem odwoływania się do nauk ścisłych i braku własnych klarownych metod podejmowany jest w prezentowanym tekście na przykładzie prac wybranych myślicieli postracjonalnych
Kaznodzieja, coach czy influencer? Kogo preferuje współczesny odbiorca medialny?
No full textUniversal internet access and technological innovation in posting audio and video content online has become a new media and social reality, which requires reconsidering the way God’s Word is preached in the modern world. New technologies offer new chances and greater opportunities to influence recipients who seek answers not only to existential, but also to spiritual, religious and transcendental questions. The more prominent online presence of God’s Word preachers and expanding their competences to include coaching and influencer’s skills creates opportunities for more fruitful evangelism and more effective presentation of evangelical content.Powszechność Internetu, innowacyjność technologiczna w publikowaniu treści audio i video w sieci internetowej to nowa rzeczywistość medialna i społeczna, która domaga się zrewidowania sposobu głoszenia słowa Bożego we współczesnym świecie. Nowe technologie stwarzają nowe szanse i większe możliwości wpływu na odbiorców poszukujących odpowiedzi nie tylko na egzystencjalne, ale także na duchowe, religijne i transcendentalne pytania. Większa obecność głosicieli słowa Bożego w Internecie oraz poszerzenie ich kompetencji o umiejętności coachingowe i influencerskie stwarza szanse do efektywniejszej ewangelizacji i skuteczniejszej prezentacji treści ewangelicznych
Christian and Culture in the Personalist Thought of Stefan Wyszyński
No full textDue to the multi-faceted nature of Stefan Wyszyński’s personalistic concept, this article focuses on the Christian vision of culture. In this context, attention was drawn to how personalism can constitute the basis for shaping culture, especially to contemporary (post-) modern reality. The conducted analysis of the vision of culture places it to the facts of the Christian life. In this sense, creative activity for culture should be seen in the context of realizing the fullness of the human personality not only in the temporal dimension but also in the supernatural. It allows the human person to join the current of civilization and cultural changes and enable a person to discover the right place in the dynamically changing realities of the modern world.Ze względu na wieloaspektowość personalistycznej koncepcji Stefana Wyszyńskiego niniejszy artykuł jest skoncentrowany na chrześcijańskiej wizji kultury. W tym kontekście zwrócono uwagę na to, w jakim zakresie personalizm może stanowić podstawę do kształtowania kultury, zwłaszcza w odniesieniu do współczesnej rzeczywistości postmodernistycznej. Przeprowadzona analiza wizji kultury usytułowuje ją w odniesieniu do realiów życia chrześcijańskiego. W tym sensie, twórczą aktywność na rzecz kultury należy widzieć w kontekście realizacji pełni osobowości człowieka nie tylko w wymiarze doczesnym, ale także nadprzyrodzonym. Umożliwia to włączenie się osoby ludzkiej w nurt zachodzących przemian cywilizacyjno-kulturowych, ale równeż pozwala człowiekowi odkryć właściwe miejsce w dynamicznie zmieniających się realiach współczesnego świata
Kazania w kulturze polskiej. Edycje kolekcji tematycznych
No full textIn the years 2012–2019, as part of two competitions financed by the National Program for the Development of Humanities (NPRH), 7 extensive volumes of an anthology of sermons were published. This „monumental work” (prof. Alina Nowicka-Jeżowa, University of Warsaw) contains on over four thousand pages the texts of sermons of both well-known and appreciated preachers and speakers of minorum gentium, a scientific commentary on them and a critical apparatus. A series with a joint title is: Kazania w kulturze polskiej. Edycje kolekcji tematycznych (Sermons in Polish Culture. Editions of thematic collections) „is slowly growing into one of the most important in the Polish humanities of the 21st century” (prof. Roman Mazurkiewicz, Pedagogical University). After years of neglect, the project’s research team resumed extensive work on this vast and hitherto unknown resource of sermons. The article presents the state of research on the history of Polish preaching, the assumptions of Kazania w kulturze polskiej (Sermons in Polish Culture) and the research teams participating in it, the criteria for selecting the texts of sermons, achievements in the project implementation and critical comments indicated by the reviewers.W latach 2012–2019 w ramach dwóch konkursów finansowanych z Narodowego Programu Rozwoju Humanistyki (NPRH) wydano 7 obszernych tomów antologii kazań. To „monumentalne dzieło” (prof. Alina Nowicka-Jeżowa, UW) mieści na ponad czterech tysiącach stron teksty kazań zarówno znanych i docenionych kaznodziejów, jak i mówców minorum gentium, komentarz naukowy do nich oraz aparat krytyczny. Seria, której wspólny tytuł brzmi: Kazania w kulturze polskiej. Edycje kolekcji tematycznych, „wyrasta powoli na jedną z najważniejszych w polskiej humanistyce XXI wieku” (prof. Roman Mazurkiewicz, UP). Po latach zaniedbań zespół badawczy projektu podjął na nowo szeroko zakrojone prace nad tym ogromnym i nierozpoznanym dotychczas zasobem źródeł, jakim są kazania. Artykuł przestawia stan badań nad dziejami kaznodziejstwa polskiego, założenia projektu Kazania w kulturze polskiej i uczestniczące w nim zespoły badawcze, kryteria doboru tekstów kazań, osiągnięcia w realizacji projektu oraz uwagi krytyczne wskazane przez recenzentów
Keys for Understanding the Musical Magisterium of Pope Saint John Paul II: Between a Retrospective Look and the Post-conciliar Challenges
No full textThe present article examines the theme of chant used during the funeral service. First, the history of the burial of the dead in the first civilizations is presented. Next, the method of burying the dead and the course of the funeral liturgy in Christianity are shown. The large part of historical description includes analysis of the music that accompanied the deceased on the last journey. Subsequently, using the method of text analysis, the author proved a deficiency of liturgical songs that would contain the message of resurrection and hope.W artykule podjęto temat śpiewu podczas nabożeństwa pogrzebowego. Najpierw przedstawiono historię pochówku zmarłych w pierwszych cywilizacjach i towarzyszącej im muzyki, a następnie ukazano schemat liturgii pogrzebu w chrześcijaństwie. Dalej, posługując się metodą analizy tekstu, autor wykazał deficyt pieśni liturgicznych, które zawierałyby treści mówiące o zmartwychwstaniu i nadziei
Potrzeba mądrości wychowania w kontekście ludzkich dylematów
No full textThe need for the wisdom of education in the context of human dilemmas. Wisdom is inseparable from the teacher’s ability to solve human dilemmas and difficulties of life. The purpose of this article is to show the role and tasks of the teacher in the context of the many human dilemmas. At the beginning they will be discussed dilemmas associated with the mystery man. The teacher must also contend with the manifestations and consequences of human immaturity. The leading topic of this article is the thesis of the need wise teachers who are able to respond to these challenges responsibly for the benefit of students and parents. The point of reference in our analysis is an integral personalistic anthropology. We assume that wisdom is available, and the truth is able to forge even heroic characters teaching.Potrzeba mądrości wychowania w kontekście ludzkich dylematów. Mądrość nauczyciela jest nieodłączna od umiejętności rozwiązywania ludzkich dylematów i trudności życiowych. Celem niniejszego artykułu jest pokazanie roli i zadań nauczyciela w kontekście wielu ludzkich dylematów. Na początku zostaną omówione dylematy związane z tajemnicą człowieka. Nauczyciel musi się także zmagać się z przejawami i skutkami ludzkiej niedojrzałości. Tematem wiodącym niniejszego artykułu jest teza o potrzebie mądrych nauczycieli, którzy potrafią na te wyzwania odpowiedzialnie odpowiadać dla dobra uczniów i rodziców. Punktem odniesienia w naszych analizach jest integralna antropologia personalistyczna. Zakładamy, iż mądrość jest dostępna, a prawda jest w stanie ukształtować nawet heroiczne charaktery nauczycielskie
История Лунинецкого местного самоуправления. 1842–1939 гг. – часть 3
No full textA local government is an association of persons of public law, based on community of interests of residents of a territory determined as units of the administrative and territorial division. It is regulated and administered by organs chosen by residents on their own territory, under control of suitable government organs within the framework of authorizations determined in state law. It acts in its own name, on its own territory and on its own responsibility. It possesses assets and budget, earnings and expenses. The author of the elaboration set the task of examining of the formation and functioning of local government structures on the example of one region and the city of today’s Belarus – Łuniniec. In compliance with the announcement from the previous number of our periodical, we give the third of history of the local government of Łuniniec province in (1842–1939) to your hands. This part presents legal bases in the basis of which functioned the local government functioned in 1927–1932, history of the local government in 1926–1933, and the bill from 23 June, 1933 concerning the issue of the partial change of structure of the local government and its influence on the activity of Łuniniec municipal organs.A local government is an association of persons of public law, based on community of interests of residents of a territory determined as units of the administrative and territorial division. It is regulated and administered by organs chosen by residents on their own territory, under control of suitable government organs within the framework of authorizations determined in state law. It acts in its own name, on its own territory and on its own responsibility. It possesses assets and budget, earnings and expenses. The author of the elaboration set the task of examining of the formation and functioning of local government structures on the example of one region and the city of today’s Belarus – Łuniniec. In compliance with the announcement from the previous number of our periodical, we give the third of history of the local government of Łuniniec province in (1842–1939) to your hands. This part presents legal bases in the basis of which functioned the local government functioned in 1927–1932, history of the local government in 1926–1933, and the bill from 23 June, 1933 concerning the issue of the partial change of structure of the local government and its influence on the activity of Łuniniec municipal organs
Diecezja kamieniecka w świetle schematyzmu na 1831 rok (3). Duchowieństwo
No full textThe diagram for the Kamieniec diocese published in 1831 presents the condition of the diocese in the fall of 1830, i.e. before the November Uprising. Describing the state of the diocese at that time shows us the situation before the tsarist repressions, which completely changed the situation of the Catholic Church of both rites in the Russian Empire. The previous articles presented the organizational status of the diocese, in the present clergy. The editors of schematics included priests incardinated in the diocese. They did not provide the names of the monks who managed the parishes run by the religious churches. At the end of 1830, 145 priests belonged to the chancel of the Kamieniec diocese, 133 of whom (91.7%) were directly involved in the ministry. The largest groups of the clergy were parish administrators (presbyteries and administrators), as well as vicars and chaplains. The first group consisted of 67 people (46.2% of all priests), and the second one – 51 (35.2% of all priests). Most of the clergy were under 50 years of age. They came from their diocese and were educated in secondary schools and seminaries in Podolia and the neighboring lands. With few exceptions, they belonged to the nobility and were Poles.The diagram for the Kamieniec diocese published in 1831 presents the condition of the diocese in the fall of 1830, i.e. before the November Uprising. Describing the state of the diocese at that time shows us the situation before the tsarist repressions, which completely changed the situation of the Catholic Church of both rites in the Russian Empire. The previous articles presented the organizational status of the diocese, in the present clergy. The editors of schematics included priests incardinated in the diocese. They did not provide the names of the monks who managed the parishes run by the religious churches. At the end of 1830, 145 priests belonged to the chancel of the Kamieniec diocese, 133 of whom (91.7%) were directly involved in the ministry. The largest groups of the clergy were parish administrators (presbyteries and administrators), as well as vicars and chaplains. The first group consisted of 67 people (46.2% of all priests), and the second one – 51 (35.2% of all priests). Most of the clergy were under 50 years of age. They came from their diocese and were educated in secondary schools and seminaries in Podolia and the neighboring lands. With few exceptions, they belonged to the nobility and were Poles
The importance of physical and social activity in the process of positive aging
No full textThe article aims to draw attention to the importance of physical and social activity in the elderly. It emphasizes the need for the care of one’s physical and intellectual condition. It also accentuates the fact that being needed in the family and maintaining a social life is crucial for each senior. The article also stresses the important role that Pope John Paul II fulfilled in intergenerational relations. Peaceful and happy aging is largely dependent on making young people and seniors aware that we must take care of our health in advance, and that it is never too late to be activeThe article aims to draw attention to the importance of physical and social activity in the elderly. It emphasizes the need for the care of one’s physical and intellectual condition. It also accentuates the fact that being needed in the family and maintaining a social life is crucial for each senior. The article also stresses the important role that Pope John Paul II fulfilled in intergenerational relations. Peaceful and happy aging is largely dependent on making young people and seniors aware that we must take care of our health in advance, and that it is never too late to be activ
Jewish thinkers of the 20th century. In search of identity – Franz Kafka
No full textFranz Kafka’s life and work have been the subject of many research papers. While the interpreters of his works knew that he was a Jew, they did not always fully realize the significance of this fact. Some would treat this issue as a marginal one, failing to see that it was the pivot of his existence and work. Kafka kept wandering about in search of his own identity. As a lost agnostic who “lapsed” from the hand of God, lived without Him in the darkness of atheism and tried to discern His light, Franz Kafka was not really dependent on any specific religious denomination. However, Judaism is so strongly related to the Mosaic revelation – like Christianity is related to Christ’s Revelation – that it cannot be here omitted or forgotten, as this would result in some misunderstandings. In a sense it is impossible to separate the fact of being Jewish from the religion. Kafka’s life, as well as his writing, resulted from his continual reference to the Absolute. There are two worlds far removed from each other: the world of spirit and the world of man. Kafka believed that there is a world of that which is spiritual, absolute, pure, true, unchanging and indestructible – the world devoid of sin, but full of perfection; therefore, there exists that which man tends to encapsulate in the concept of God.Franz Kafka’s life and work have been the subject of many research papers. While the interpreters of his works knew that he was a Jew, they did not always fully realize the significance of this fact. Some would treat this issue as a marginal one, failing to see that it was the pivot of his existence and work. Kafka kept wandering about in search of his own identity. As a lost agnostic who “lapsed” from the hand of God, lived without Him in the darkness of atheism and tried to discern His light, Franz Kafka was not really dependent on any specific religious denomination. However, Judaism is so strongly related to the Mosaic revelation – like Christianity is related to Christ’s Revelation – that it cannot be here omitted or forgotten, as this would result in some misunderstandings. In a sense it is impossible to separate the fact of being Jewish from the religion. Kafka’s life, as well as his writing, resulted from his continual reference to the Absolute. There are two worlds far removed from each other: the world of spirit and the world of man. Kafka believed that there is a world of that which is spiritual, absolute, pure, true, unchanging and indestructible – the world devoid of sin, but full of perfection; therefore, there exists that which man tends to encapsulate in the concept of God