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Rec.: Ks. Kazimierz Dąbrowski, Arcybiskup Włodzimierz Jasiński (1873–1965). Życie i działalność, Archidiecezjalne Wydawnictwo Łódzkie, Łódź 2015, ss. 286.
No full textW poszukiwaniu aksjologicznych podstaw dla etyki działań biotechnologicznych
No full textBiotechnology is one of the most rapidly progressing field of modern science. In contemporary bioethical debate one can frequently find views, stating that biotechnology as a field of science is ethically neutral and only its applications should be evaluated ethically. Based on the description of biotechnology presented herein, the author of the article supports the opposite thesis. In scientific work biotechnologist frequently meets issues that require moral decisions to be made. Therefore, the article presents the view, that scientific practice in the field of biotechnology is filled with moral values (value-ladenness of science). Accepting axiological and ethical context of modern biotechnology leads us to the conclusion that in daily scientific practice scientists should consciously take into account moral aspects of their activity and also attract their attention to protect the good of human person. In addition, the article presents the basic model of biotechnologist’s ethos based on Thomistic Personalism.Biotechnologia należy do jednej z najszybciej rozwijających się dziedzin nauki. We współczesnej debacie bioetycznej nierzadko spotkać można opinię wskazującą na to, że biotechnologię jako naukę należy uznać za etycznie neutralną, a jedynie jej zastosowania powinny podlegać kwalifikacji moralnej. Zaprezentowana w artykule charakterystyka biotechnologii skłania autora do zaproponowania tezy przeciwnej. W pracy badawczej biotechnolog napotyka zagadnienia domagające się podejmowania decyzji o charakterze moralnym. Stąd w artykule przedstawiono pogląd, iż praktyka naukowa należąca do biotechnologii „nasycona” jest wartościami moralnymi. Uznanie aksjologicznego i etycznego wymiaru biotechnologii prowadzi jednocześnie do wniosku, że w codziennej praktyce badawczej naukowiec winien świadomie uwzględnić moralne aspekty swoich działań oraz wziąć pod uwagę dobro osoby ludzkiej. W artykule zaproponowano również ogólny model etosu biotechnologa oparty na etyce personalistyczno-tomistycznej
The Christian philosophy of man in Poland in the face of the challenges of the 20th and 21st centuries
No full textAccording to the author of the article, Christian anthropology is characterized by an affirmative approach to Christianity and personalism in the understanding of man. During the last century in Poland it faced four key challenges for its development which were: 1) searching for a proper model of social life connected with the rejection of individualism and collectivism; 2) the clash with collectivist totalitarianism (communism) which imposes an erroneous concept on man; 3) resignation of the Church in her teaching from the domination of the Thomistic model of understanding the world and man; 4) establishment of a naturalistic and transhumanistic model of man in the culture of the turn of the 20th and 21st centuries. Christian anthropology responded to the first three calls with a specific type of personalism: social – in the first case, metaphysical – in the second, liberalist and ethical – in the third. At present time, it must seek a personalistic response to the fourth challenge, while the author believes that Christian anthropology is threatened by fideistic personalism resulting from the acceptance of the naturalistic image of man coming from detailed sciences and the abandonment of attempts to philosophically justify his personal status.According to the author of the article, Christian anthropology is characterized by an affirmative approach to Christianity and personalism in the understanding of man. During the last century in Poland it faced four key challenges for its development which were: 1) searching for a proper model of social life connected with the rejection of individualism and collectivism; 2) the clash with collectivist totalitarianism (communism) which imposes an erroneous concept on man; 3) resignation of the Church in her teaching from the domination of the Thomistic model of understanding the world and man; 4) establishment of a naturalistic and transhumanistic model of man in the culture of the turn of the 20th and 21st centuries. Christian anthropology responded to the first three calls with a specific type of personalism: social – in the first case, metaphysical – in the second, liberalist and ethical – in the third. At present time, it must seek a personalistic response to the fourth challenge, while the author believes that Christian anthropology is threatened by fideistic personalism resulting from the acceptance of the naturalistic image of man coming from detailed sciences and the abandonment of attempts to philosophically justify his personal status
The First Relationship – the Experience of Fundamental Trust as a Foundation for the Development of Faith
No full textThe article is an important starting point for reflecting upon the emergence and development of fundamental trust through the first, primary relationship between the newborn and the parent. The birth of the first child signifies establishment of a family system, in which the concepts and mechanisms that Relational Family Therapy is built upon, are reflected on a systemic, interpersonal and intrapsychic level. Relational Family Therapy can find a way to resolve painful psychical contents and bring about a relief of the family system. The starting point for the study of the family described in this paper is the method of observing newborn behavior, the Newborn Behavioral Observations System (hereinafter NBO) with elements of Relational Family Therapy, which significantly helps to build a confident parental role and establishes a closer relationship between parents and children, thus forming the foundation for all further relationships.The article is an important starting point for reflecting upon the emergence and development of fundamental trust through the first, primary relationship between the newborn and the parent. The birth of the first child signifies establishment of a family system, in which the concepts and mechanisms that Relational Family Therapy is built upon, are reflected on a systemic, interpersonal and intrapsychic level. Relational Family Therapy can find a way to resolve painful psychical contents and bring about a relief of the family system. The starting point for the study of the family described in this paper is the method of observing newborn behavior, the Newborn Behavioral Observations System (hereinafter NBO) with elements of Relational Family Therapy, which significantly helps to build a confident parental role and establishes a closer relationship between parents and children, thus forming the foundation for all further relationships
Misjonarska działalność polskich dominikanów w Chinach w świetle listów o. Sadoka Maćkowiaka do redakcji „Róży Duchownej” z lat 1937–1939
No full textPolish Dominicans’ missionary activity in China in the light of letters of Father Sadok Maćkowiak to the editorial staff of „Róża Duchowna” from years 1937–1939. The motto of the members of the Order of Preachers, i.e. the Dominicans, are the words: “proclaim to everyone, everywhere and in all ways.” A perfect circumstance to proclaim the Word of God is a missionary activity in faraway countries and this idea guided the Dominicans from the Polish province. In 1937 they began their pastoral activity in China. One of them – Father Sadok Maćkowiak was particularly willingly to share his experiences and reflections by sending letters to the editorial office of “Róża Duchowna” – the Dominican periodical of the Rosary Brotherhoods, which was popular in interwar Poland. The activities of Polish Dominicans in China in light of these letters, that are currently kept in the Archives of the Polish Dominican Province in Krakow, are presented in the article.Misjonarska działalność polskich dominikanów w Chinach w świetle listów o. Sadoka Maćkowiaka do redakcji „Róży Duchownej” z lat 1937–1939. Dewizą programową członków Zakonu Kaznodziejskiego, czyli dominikanów, są słowa: „głosić wszystkim, wszędzie i na wszystkie sposoby”. Doskonałą okolicznością głoszenia słowa Bożego jest działalność misyjna w krajach dalekich. Taka właśnie idea przyświecała dominikanom z polskiej prowincji, którzy od 1937 roku podjęli pracę duszpasterską w Chinach. Zwłaszcza jeden z nich, o. Sadok Maćkowiak, dzielił się swoimi przeżyciami i refleksjami, przesyłając listy do redakcji „Róży Duchownej” – dominikańskiego periodyku bractw różańcowych, chętnie czytanego w międzywojennej Polsce. Niniejszy artykuł traktuje właśnie o działalności polskich dominikanów w Chinach w świetle tych listów, przechowywanych obecnie w Archiwum Polskiej Prowincji Dominikanów w Krakowie
Macierzyństwo kobiety w tajemnicy Boga Trójjedynego w nauczaniu Jana Pawła II
No full textIn this article the maternity was appeared as an achievement of the calling to embody and likeness to God. The mystery of the creation is strictly connected with the fact that the man was also gifted with the spiritual life. This kind of life makes that the man becomes relative of God. The maternity is realized as well as personal-ethical and not only bio physiological. The main point of the maternity is a conscious woman’s response to God’s invitation in taking part in creation. This means that the woman agrees to accept a gift of a new life what is in the same time a gift of herself. This is the way how the woman participates in God’s power of creation. It is connected with the mystery of eternal giving birth in God.W tym artykule macierzyństwo zostało ukazane jako realizacja powołania kobiety do urzeczywistnienia obrazu i podobieństwa do Boga. Tajemnica stworzenia łączy się z obdarowaniem człowieka życiem duchowym, które wprowadza go w pokrewieństwo z Bogiem. Macierzyństwo realizuje się na poziomie osobowo-etycznym, a nie tylko biofizjologicznym, jako wolna i świadoma odpowiedź kobiety do udziału w dziele stwarzania. Otwierając się na dar nowego życia, kobieta staje się bezinteresownym darem z siebie samej, uczestniczy w stwórczej mocy Boga i w złączeniu z ojcostwem, odzwierciedla tajemnicę odwiecznego rodzenia w Bogu
Kontekst małżeństwa Bony Sforzy z Zygmuntem I Starym: dyplomacja Maksymiliana I we Włoszech i Środkowej Europie
No full textThis article will focus on the circumstances which contributed to the 1517 dynastic marriage of Bona Sforza of Milan to Sigismund I the Elder of Poland. It will examine the decline of Sforza and Neapolitan Aragon influence on the Apennine Peninsula in the face of Valois and Habsburg claims to supremacy. This article aims to place Habsburg diplomatic manoeuvring to secure the installation of Maximillian I’s niece as Queen of Poland in the context of Habsburg-Valois rivalry in Italy and Habsburg ambitions for dominance in Central Europe where they challenged the Jagiellon dynasts of Bohemia and Hungary, and of Poland and Lithuania. This article will demonstrate that the contracting of the Sforza-Jagiellon marriage was initiated by Maximillian I as an extension of a deliberate and assertive Habsburg policy. Habsburg policy objectives included removal of the prime claimant to the throne of Milan and the placing of a queen acquiescent to Habsburg strategy at the Jagiellon court in Poland. This article will conclude that the marriage was used by the Habsburgs as a dynastic and political tool to limit the Jagiellon dynasty’s power and authority in Central Europe.Artykuł skupia się na okolicznościach, które przyczyniły się do zawarcia w 1517 r. dynastycznego małżeństwa Bony Sforzy z Mediolanu z polskim Zygmuntem I Starym, analizując spadek wpływów Sforzów i neapolitańskich Aragonów na Półwyspie Apenińskim w obliczu roszczeń Walezjuszy i Habsburgów do supremacji. Celem artykułu jest ukazanie habsburskich manewrów dyplomatycznych, mających na celu ustanowienie siostrzenicy Maksymiliana I królową Polski, w kontekście rywalizacji Habsburgów i Walezjuszy we Włoszech oraz dążenia Habsburgów do dominacji w Europie Środkowej, gdzie rzucili wyzwanie przedstawicielom dynastii Jagiellonów w Czechach i na Węgrzech oraz w Polsce i na Litwie. Artykuł wykaże, że zawarcie małżeństwa Sforzów z Jagiellonami zostało zainicjowane przez Maksymiliana I jako rozszerzenie przemyślanej i asertywnej polityki Habsburgów. Cele polityki habsburskiej obejmowały usunięcie głównego pretendenta do tronu Mediolanu i umieszczenie królowej przychylnej habsburskiej strategii na dworze Jagiellonów w Polsce. Artykuł kończy się konkluzją, że małżeństwo to zostało wykorzystane przez Habsburgów jako narzędzie dynastyczne i polityczne w celu ograniczenia władzy i autorytetu dynastii Jagiellonów w Europie Środkowej
The Other as Another. In the Footsteps of Józef Tischner’s Philosophy of Dialogue
No full textThe world is a stage where everything is just a thing, even man. We discover it in an intentional opening. However, if we make a dialogical opening, man is no longer an object, but becomes a subject. Here we meet man as The Other and not as Another, an alien. Where do we encounter him? On the road, at the inn. What is needed? Setting a primal distance and entering into relation, in Martin Buber’s terms, or a dialogical opening and personification, entering into language or speech, according to Józef Tischner. On the road, at the inn where everyone is another, an alien, we become the other.The world is a stage where everything is just a thing, even man. We discover it in an intentional opening. However, if we make a dialogical opening, man is no longer an object, but becomes a subject. Here we meet man as The Other and not as Another, an alien. Where do we encounter him? On the road, at the inn. What is needed? Setting a primal distance and entering into relation, in Martin Buber’s terms, or a dialogical opening and personification, entering into language or speech, according to Józef Tischner. On the road, at the inn where everyone is another, an alien, we become the other
The Paradoxes of Person – Some Remarks
No full textThe goal of the article is to present and analyze the paradoxes of person in the historical, logical-epistemological, and systematic aspect. Their historical source should be sought already in the beginnings of philosophical reflection on the issue of personhood. The interpretation of this concept has been influenced by the Christian religion which contributed to highlighting the opposition between properties common to man and other beings, and those which distinguish him from those beings. It was finally reflected in the paradoxes of person which are construed today as the opposition between existence (being a person) and becoming; (ontic) non-communicability and (intentional) communicability; overtness (knowability) and covertness (essential unknowability); being a whole and being a part. These paradoxes, however, are not antinomies or paralogisms in the logical sense. They cannot be explained away by flaws in human thinking or cognition. They are an expression of the opposite properties of personhood which represent aporias – objective difficulties. As such, they arise from the way a person exists. The paradoxes of person are superimposed, so to say, onto the paradoxes of being, e.g. that of identity and change. They cannot be interpreted as compounds of being. Therefore, they are most often treated as a result of the complex, spiritual-corporeal structure of man. Another problem, just as important as the cause of paradoxes, is the question of their significance. For they may be interpreted as a manifestation of a way of personal being that extends between extreme (almost contradictory) poles; multifaceted, diverse, never limited only to the arrangement of particular properties which form the paradoxes, or to that which can be known through them.The goal of the article is to present and analyze the paradoxes of person in the historical, logical-epistemological, and systematic aspect. Their historical source should be sought already in the beginnings of philosophical reflection on the issue of personhood. The interpretation of this concept has been influenced by the Christian religion which contributed to highlighting the opposition between properties common to man and other beings, and those which distinguish him from those beings. It was finally reflected in the paradoxes of person which are construed today as the opposition between existence (being a person) and becoming; (ontic) non-communicability and (intentional) communicability; overtness (knowability) and covertness (essential unknowability); being a whole and being a part. These paradoxes, however, are not antinomies or paralogisms in the logical sense. They cannot be explained away by flaws in human thinking or cognition. They are an expression of the opposite properties of personhood which represent aporias – objective difficulties. As such, they arise from the way a person exists. The paradoxes of person are superimposed, so to say, onto the paradoxes of being, e.g. that of identity and change. They cannot be interpreted as compounds of being. Therefore, they are most often treated as a result of the complex, spiritual-corporeal structure of man. Another problem, just as important as the cause of paradoxes, is the question of their significance. For they may be interpreted as a manifestation of a way of personal being that extends between extreme (almost contradictory) poles; multifaceted, diverse, never limited only to the arrangement of particular properties which form the paradoxes, or to that which can be known through them
Józef Tischner’s question about Leszek Kołakowski’s “basic conviction”
No full textIn the present research paper I focus on the issues concerned with the perspective adopted by Rev. Józef Tischner in his review of Leszek Kołakowski’s life and philosophical work. I demonstrate – which is the main purpose of the paper – that this perspective is determined by the Tischnerian discovery of the so-called “basic conviction” in Kołakowski’s writings. Such a conviction was of crucial significance for his philosophical apologetics of Marxism as well as his radical criticism of the Church, and communism founded on Marxism. As Józef Tischner poses the question about the “basic conviction,” he proves that in Kołakowski’s philosophy from the beginning it centres around ethical issues, and in particular the idea of human rights. It is in these that Tischner discerns the central theme in Leszek Kołakowski’s philosophy. In this way Tischner paints a picture of Kołakowski as a philosopher of actually one thought which matures in his work at various levels, but above all at the level of understanding of man, religion and the Church.In the present research paper I focus on the issues concerned with the perspective adopted by Rev. Józef Tischner in his review of Leszek Kołakowski’s life and philosophical work. I demonstrate – which is the main purpose of the paper – that this perspective is determined by the Tischnerian discovery of the so-called “basic conviction” in Kołakowski’s writings. Such a conviction was of crucial significance for his philosophical apologetics of Marxism as well as his radical criticism of the Church, and communism founded on Marxism. As Józef Tischner poses the question about the “basic conviction,” he proves that in Kołakowski’s philosophy from the beginning it centres around ethical issues, and in particular the idea of human rights. It is in these that Tischner discerns the central theme in Leszek Kołakowski’s philosophy. In this way Tischner paints a picture of Kołakowski as a philosopher of actually one thought which matures in his work at various levels, but above all at the level of understanding of man, religion and the Church