v. 1. Translation -- v. 2. Roman and Sanskrit texts.

Compendium of the Mimamsa school in Indic philosophy.

Compendium of the basic tenets of the Mīmāṃsā philosophy.

Compendium of the Mimamsa school in Indic philosophy.

W artykule omówiono kontakty dwóch znaczących osobistości w Polsce przełomu XVI i XVII wieku – wojewody Mikołaja Zebrzydowskiego i jezuity ks. Piotra Skargi. Pierwsze ich spotkanie nastąpiło, gdy Zebrzydowski rozpoczynał swoją publiczną działalność, a ksiądz Skarga był już doświadczonym kapłanem i jezuitą. Zebrzydowski nosił się wówczas z zamiarem fundacji kolegium jezuickiego w rodowych dobrach w pobliżu Lublina. Kolejna znacząca współpraca związana była z powołanym do istnienia w Krakowie przez ks. Skargę Bractwem Miłosierdzia. Ksiądz Skarga bardzo pozytywnie oceniał postawę i zaangażowanie (...) Zebrzydowskiego w obydwa dzieła. Sytuacja uległa dość znaczącej zmianie, gdy Zebrzydowski, obrażony na Króla Zygmunta III Wazę, przeszedł do opozycji antykrólewskiej i stanął na czele rokoszu. Ksiądz Skarga dwukrotnie udał się do wojewody, aby odwieść go od tego nielegalnego działania. Poselstwa nie przyniosły pozytywnego rezultatu. Wzajemnie relacje obu osobistości uległy oziębieniu, choć można przypuszczać, że Zebrzydowski pod ich wpływem w końcu pogodził się z królem. Pewne relacje z jezuitami dalej podtrzymywał, ale już bez poprzedniego zaangażowania. (shrink)

Szkolnictwo elementarne prowadzone przez parafie i zakony katolickie obrządku łacińskiego na ziemiach polskich przyłączonych do Rosji w latach 1772–1795 aż do reformy systemu edukacyjnego wprowadzonej w 1803 r. nie były kontrolowane przez władze państwowe. Prowadziły one działalność na podstawie dawnego prawa polskiego lub zgodnie z zasadami wywodzącymi się z tradycji staropolskich, akceptowanymi przez władze kościelne i rodziców posyłających dzieci na naukę. Jedyną instytucją nadzorującą były władze kościelne, które zbierały informacje o stanie szkolnictwa oraz starały się wpływać na plebanów i władze (...) zakonne, by organizowały szkoły elementarne przy każdej parafii i każdym klasztorze. Jesienią 1797 r. w niekanonicznej diecezji pińskiej funkcjonowało 147 szkółek parafialnych lub zakonnych. Szkoły te zorganizowano w 120 miejscowościach (72% ze 166 miejscowości, w których istniała świątynia parafialna lub zakonna nieparafialna). W porównaniu do stanu szkolnictwa elementarnego w ostatnich latach niepodległości Rzeczpospolitej liczba szkół znacznie wzrosła. Należy jednak pamiętać, że raporty z 1797 r. odnotowują każdą formę prowadzonego nauczania. W czasach Komisji Edukacji Narodowej nauczanie przy parafii i w klasztorach sierot i dzieci z ubogich rodzin, a także nauka prowadzona według starych wzorców traktowane byłyby jako nauczanie prywatne, nie szkoła formalna. Zwykle nie odnotowywano takich miejsc nauczania w spisach szkół. Jeśli za szkołę formalną działacze oświatowi uznawali tylko taką, której program pokrywał się z treściami zawartymi w elementarzu wydanym przez Komisję Edukacji Narodowej (nauka pisania i czytania, rachunki, katechizm i nauka powinności moralnych), to tak uczono tylko w 21 szkołach diecezji pińskiej (18%). Widoczne jest także trzymanie się przez duchowieństwo zasady, że szkoła elementarna, przeznaczona z zasady dla dzieci szlacheckich, powinna przygotowywać do nauki w szkołach wyżej zorganizowanych. Świadczy o tym prowadzenie w aż 47 placówkach nauczania języka łacińskiego (39%). W 140 szkółkach elementarnych rządcy parafii lub przełożeni zakonni odnotowali w raportach liczbę dzieci uczących się w szkołach. Jesienią 1797 r. w diecezji pińskiej uczyło się 1669 dzieci, w znakomitej większości chłopców. Do większości szkół uczęszczało kilku lub kilkunastu uczniów. Przeciętnie w szkole elementarnej diecezji pińskiej uczyło się wówczas 11,9 uczniów, czyli niewiele więcej niż w latach poprzedzających trzeci rozbiór Polski (wówczas średnio na szkołę przypadało 11,2 uczniów). Dziewczęta kształcono w 7 konwiktach prowadzonych przez zakony żeńskie, w których uczyło się 122 uczennic, według takich samych zasad jak w Polsce przedrozbiorowej. Wychowaniem i nauczaniem w nich zajmowało się 148 osób, 67 księży i zakonników oraz 81 pedagogów świeckich. Duchowni z zasady nie pobierali wynagrodzenia, uczyli bowiem w ramach obowiązków duszpasterskich. Nauczyciele świeccy za naukę w szkole byli wynagradzani przez plebanów, przełożonych zakonnych, rodziców, właścicieli ziemskich lub pobierali opłatę z funduszu kościelnego z tytułu posługi organisty lub kantora. Wynagrodzeniem za naukę mogła być pensja, dochody fundacyjne, akcydensy (opłaty okazyjne), użytkowanie ziemi ornej, sadu i ogrodu, opłaty uczniowskie, legaty pieniężne i naturalia. (shrink)

Fr. Tomasz Czernik Charles Taylor’s Concept of Self-identitySelf-identity, according to Charles Taylor, comes from the community, especially through intersubjective communication. Self-awareness develops from contact with other people. The subject enters this way a moral dimension and public space. On this basis, he can talk about himself because he can describe himself in a social context. The self-identity is represented and conditioned over time. Its stability is rooted in social cohesion, which is based on culture. In the absence of such consistency, (...) there is a modernist and romantic tendency in society. Keywords: Self-identity, Charles Taylor, society, community. (shrink)

Compendium, with Kr̥ṣṇālaṅkāra commentary of Acyutakr̥ṣṇānandatīrtha, on the fundamentals of Advaita philosophy.

Tattvakaustubha Sanskrit text on refutation of the theory of Madhva and Tattvakaustubhakuliśa, work defending Dvaita Vedanta philosophy.

Supercommentary on the Vedāntakalpataru of Amalānanda, 13th cent., commentary on the Bhāmatī of Vācaspatimiśra, fl. 976-1000; Advaita viewpoint.

Study of the seven classical commentaries dealing with definition of invariable concomitance (vyāpti) according to the Navya-Nyāya philosophy.

Treatise on the rules (vidhis) of Mimāṃsā school in Hindu philosophy with two classical commentaries.

Jeden z kontrargumentów do argumentu z ukrycia Boga, który zyskuje popularność w ostatnich latach, odnosi się do niepojętości Boga. Jeśli Bóg jest transcendentny, twierdzą zwolennicy tego argumentu (tj. Michael Rea i Roger Pouivet), to nie wiemy, czy Boska miłość wyraża się w otwarciu na osobiste relacje ze skończonymi istotami, jak twierdzi pierwsza przesłanka argumentu o ukrytości. Oskarżają J. L. Schellenberga o kształtowanie koncepcji Boga na wzór współczesnych koncepcji człowieka. W odpowiedzi wskazuję na fakt, że chociaż w pismach Schellenberga istnieje niebezpieczeństwo (...) antropomorfizmu, personalistyczny teizm musi zaakceptować pierwszą przesłankę argumentu z ukrycia. Uzasadniam swoją tezę, odwołując się do zasady scholastycznej, która pozwala przypisać Bogu wszystkie doskonałości, i argumentując na rzecz tezy, że osobowość (rozumiana w kategoriach racjonalności i wolności) jest jedną z doskonałości. (shrink)

Artykuł jest odpowiedzią na krytyczne uwagi zgłaszane pod adresem książki Ukrytość i Wcielenie. Teistyczna odpowiedź na argument Johna L. Schellenberga za nieistnieniem Boga przez Stanisława Judyckiego, Ryszarda Mordarskiego, Marka Peplińskiego i Jana Sochonia. Główny zarzut wobec mojego stanowiska głosi, że jest ono zbyt przychylne wobec argumentu J.L. Schellenberga, który niekoniecznie powinien być wzorem ujęcia problematyki ukrytości. Jednym z przejawów przyjęcia założeń kanadyjskiego autora jest zgoda na tezę o istnieniu niewierzących przy braku oporu.

Artykuł jest odpowiedzią na polemikę Stanisława Ruczaja z argumentem z Wcielenia, który został zaprezentowany w książce Ukrytość i Wcielenie. Teistyczna odpowiedź na argument Johna L. Schellenberga za nieistnieniem Boga. Ruczaj zarzuca tzw. obronie inkarnacyjnej, że nie rozważa ona możliwości, zgodnie z którą Bóg jest zarazem wcielony, jak i nieukryty. W niniejszym artykule koncentruję się na uzasadnieniu, dlaczego uważam, że jest możliwe, iż owa opcja jest dla Boga wykluczona. Według mnie istnieją racje przemawiające za tym, że jest ona (a) logicznie sprzeczna, (...) (b) niespójna z doskonałym moralnie charakterem Boga, (c) nie skutkowałaby wyeliminowaniem niewiary bez oporu we Wcielenie. (shrink)

Author: Herbut Józef Title: DIRECTIONS AND PROBLEMS IN THE PHILOSOPHY OF RELIGION (Filozofia religii: jej problematyka i jej odmiany) Source: Filo-Sofija year: 2011, vol:.15, number: 2011/4, pages: 911-917 Keywords: PHILOSOPHY OF RELIGION, ANALYTIC PHILOSOPHY OF RELIGION, PHENOMENOLOGY OF RELIGION, DEFINITION OF RELIGION, RELIGIOUS BELIEFS, RELIGIOUS LANGUAGE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The main task of the philosophy of religion is to adequately define the concept of religion – it should be (...) comprehensive enough to cover all historically known forms of religion and restrictive enough to exclude any other cultural forms which are only similar to religion. How we understand the nature of religious beliefs (their propositional, volitional and emotional content) determines the method of philosophizing about religion. The religious doctrine plays a decisive role in religion, in one way or another motivating and justifying moral norms and worship practices. Traditionally oriented philosophers of religion have been chiefly interested in reasons for accepting a religious doctrine and in metaphysical problems; analytical philosophy of religion has brought into focus the semiotics of religious propositions. (shrink)

Boża ukrytość jest problemem, który domaga się potraktowania z należytą powagą. Nie należy od tego problemu uciekać. Nie należy również ułatwiać sobie sprawy z Bożym ukryciem przez wprowadzanie rozwiązań, które sprawiają, że napięcie związane z problemem ukrytości znika lub zostaje złagodzone. Zaproponowane przeze mnie w książce Źródło i noc. Wprowadzenie do współczesnego absconditeizmu rozwiązanie, które nazwałem absconditeizmem, jest próbą zmierzenia się z problemem ukrytości w jego najmocniejszej możliwej postaci. Rozważam ten problem, biorąc pod uwagę również najmocniejszą wersję teizmu, którą określa (...) się jako klasyczny teizm. Artykuł stanowi łączną odpowiedź na teksty, których autorami są Maciej Bała, Ryszard Mordarski oraz Marek Słomka. Odnoszę się do pojawiających się w wyżej wymienionych tekstach krytyk, doprecyzowuję moje stanowisko oraz przedstawiam racje, dla których uważam, iż proponowany przeze mnie absconditeizm, stanowiący poważne i unikające ułatwień ujęcie problemu ukrytości, jest właściwym sposobem podejmowania tego zagadnienia. (shrink)

Is theology able to communicate anything to the economy at all? Would not it be an invasion to an autonomous field of knowledge capable to organize economic activity of man according to its internal rules? However, when asking the economic question of how to satisfy material needs, one cannot ultimately avoid another question – an ethical one – of what the purpose of satisfying those needs is. What is man really looking for? Theology, on the plane of faith and reason, (...) tries to find answers to these fundamental, ultimate questions asked by human beings, who are nowadays often tired of searching for happiness in satisfying the short-term and often artificially created new and new needs. A theologian in his research listens first of all to the word that God pronounces to man. This word, contained in the Bible, sets out the basic lines of the dignity of man, his tasks and the ultimate goal of his existence, which is to achieve full humanity and maturity, namely happiness in God. Only in such a perspective, which goes beyond the mundane, one can properly evaluate every action of man, giving it a rightful place in the whole of his existence. Specific issues relating to man’s economic activity, as described in the Bible, invariably refer to this overall dimension of his existence and his ultimate fulfilment in God as the guarantor of order and the source of life. Hence, any human activity which ignores the structure of that order, planned by the Creator, appears to be disordered and, consequently, leads to the destruction of man himself. (shrink)

Fr. Józef Kożuchowski Rationality and Faith in God: the Robert Spaemann’s ApproachThis article traces three threads of philosophical thinking of one of the most illustrious German thinkers today which relate to the issue of rationality of faith in God. The first question addresses the conviction that faith itself appears to be a rational act, which is why it is no accident that science has never deployed any major agreement against it. Therefore, the alternative of science or faith is ruled out, (...) since accepting it would be tantamount to abandoning the complementary understanding of reality. Thus faith not only is not contradictory in itself nor irrational; instead, it even enhances, complements, and enriches the cognition, allows to perceive the facets of reality not encompassed by scientific methods (its final cause, what it is in essence, purpose of existence, accidentality), dispels the illusions of the so-called scientific outlook, or scientism, reveals our dignity, and contributes to its growth. The significance of Spaemann’s thought is also apparent in the context of two influential approaches in our culture which, as “superstitions of modernity” (Wittgenstein), cannot be accepted: the enlightenment approach, which considered revealed faith doubtful, and the scientistic one, which assigns cognitive value only to natural sciences. The second question pertains to the relationship of faith in God with our reason and its cognitive abilities. Spaemann illustrates it on the example of Nietzsche’s approach, according to which there is an inseparable link between the two. One is not possible without the other. The third aspect of the analysed issue takes the form of Spaemann’s original argumentation, emphasising the rationality of our faith in God, in which the German thinker relates to grammar, while the argumentation itself is a postulate of theoretical reason. Keywords: faith, rationality, science, Robert Spaemann, Friedrich Nietzsche, futurum exactum. (shrink)

ROBERT SPAEMANN’S NEW APPROACH TO THE CLASSICAL THEORY OF THE PERSON The article is concerned with the subject of the person, which constitutes the core of anthropological reflections of the eminent German thinker, Robert Spaemann. The issue of the person was especially noticeable in one of his most important works entitled Personen. This issue generated a keen interest and recognition of specialists in many countries. These reflections are based on the metaphysical concept of human existence. That is why Spaemann’s theory (...) of the person is often defined as metaphysics of the person. First, in the introduction, the author points to the significance of the issue; second, he describes its most important threads: understanding the person, the person’s identity and traits such as rationality, freedom, intentionality, love, religiousness, transcendence, ability to forgive, to keep one’s promise and to speak. The next part of the article presents the issues of the person’s self-fulfilment, indestructibility, being the subject of law, having a special status, i.e. dignity. Readers also learn why the classical vision of the person (Boethius, Thomas Aquinas, Kant) is not outdated, whereas Locke’s theory (as well as its radicalised version propagated by its well-known supporters, Parfit, Hoerster, Singer) remains unacceptable as contradictory in itself. As has been emphasized, it involves some false anthropological assumptions, e.g. the issue of the so-called potential person and the difference between human life and person’s life. However, the latter theory is increasingly popular at present since it supports, among others, the justifiability of abortion and euthanasia, and it suits the contemporary mentality with a definitely hedonist overtone. Many of Spaemann’s views on the person are truly significant and innovative. The issue that Spaemann himself regards as particularly important is his response to the false ideas of Locke and his contemporary continuators. The eminent scholar not only reveals the logical incoherence of this thought and its deviation from common sense, but using unique linguistic and transcendental-pragmatic argumentation, he proves that human is a person, i.e. “someone”, since the moment of conception. Thus, we cannot be thought of as if we had been “something” at first. That is why, not accidentally, the subtitle of Spaemann’s most important book on anthropology, i.e. Personen, is The difference between “someone” and “something”. In this response to Locke’s false theory (and its supporters), he explains that one cannot talk about such a distinction in the case of human beings. The second innovative issue in Spaemann’s work is the defence of the classical concept of the person and expressing it in a new way. The third one is his attempt at overcoming both spiritualistic and naturalistic perception of the human being. The fourth is Spaeman’s observation that our ability to forgive and to keep promises should be treated as a significant trait of the person. The article presents also some aspects of Spaemann’s vision of the person which have not been the subject of analyses yet, neither in the Polish nor in the Western literature, e.g. characteristics of the person, the person being the subject of laws and the person’s special status (ontological and moral dignity). Keywords: ROBERT SPAEMANN, THEORY OF THE PERSON, ONTOLOGICAL DIGNITY, MORAL DIGNITY. (shrink)

Liberalism and marxism are two forms of economism, which separate economic activity from ethics. The social teaching of the Church accepted continued by pope Benedict XVI recognizes the necessity of free market and limited intervention of the state in economy, but first of all postulates creativity of civil society in the field of economic life. The main arguments for observance of moral rules in the economic activity are following: 1. Every conscious and free men’s action is responsible for the effects (...) – economic activity cannot be any exception; 2. The same ethics ought to be applied in the individual-private life and in the public domain – also economy; 3. Ethos of economic activity is connected with three virtues – truth, love and justice (also social justice); 4. Christian-personalistic ethics is based on the principles auxialiarity (personalism) and common good (solidarity). Economic activity completely separated from ethics is inhuman. (shrink)

Paper has three parts. Te first part gives the reasons for need of liberty external-social of science guaranteed by law. Speaks about it Declaration of human rights in 1948 and social teaching of Church – including documents of Vaticanum II and Jean Paul II, which indicate of subjectivity and dignity of man as person. The second part of this paper based on personalism demonstrates that science can harmoniously develop only in the climate of internal-moral freedom of scientist. The purpose of (...) science is revelation of truth, but effects of scientific investigations – in particular of biological-medical sciences – influence on the life of human individuals and societies. Conscious and free activity of man has ethical character, therefore liberty of science ought to be responsible liberty and then to be subordinated the ethical criterions. Science cannot ignore values and rules moral. The third part of paper stated that good of human person and common good of society demand juridical limitations of scientific inquiries’ liberty. Liberty is man’s right but also its obligation to respect of human person’s fundamental rights – including right to life, integrality and dignity. Therefore internal-ethical and external-juridical limitations are necessary of scientist’s liberty. (shrink)

The subject of social justice are groups or whole societies – also states, object of this justice are their mutual rights and common good. The process of economic and technological globalization means among other things: establishment of the world market, predominant role of international companies, centralization of leading elites’ decisions, financial disproportion between individual people and countries. In the teaching of contemporary popes (John XXIII’s, Paul VI’s, John Paul II’s) the idea of social justice has also international dimension and therefore (...) process of economic globalization ought to respect two principles of the Church’s social teaching: the principle of the subsidiarity and the principle of solidarity. The principle of the subsidiarity demands to respect subjectivity of all nations and states as well as to aid their integral development. The principle of solidarity postulates creation of common good of world society, this good are: peace, economic prosperity, commerce profitable for all states, cooperation and financial help of rich countries for underdeveloped countries. The social justice in the international dimension is the expression and the imperative of solidarity of all nations and states. (shrink)

Marxism accepted the notion of social justice, but realized it through liquidation of private property and violence of the totalitarian state. Liberalism and neoliberalism, in the name of maximal economic liberalism, reject the idea of social justice and postulate a minimal state. Republicanism and communitarianism accept ideas of common good and social justice. The social teaching of the Church proposes a subsidiary state which is not a protective one. Contemporary popes – Pius XI (Quadragesimo anno), John XXIII (Mater et Magistra), (...) Paul VI (Populorum progressio), John Paul II (Sollicitudo rei socialis, Centesimus annus) – postulate participation of the state in social justice. The main of its obligations are: protection and financial aid for key sectors of economic life (including agriculture), profamily policy, fighting against unemployment and providing fair salary, limited economic intervention (while respecting the rules of the free market economy at the same time), medical and social care. (shrink)

Three classical work, with commentary on Jaina philosophy and doctrines.

This article portrays the most important elements of the Salesian formation and education in the context of social life. It also points out the specifics of the community and its charism which set the foundations for this congregation. The conclusion is a reflection on the key elements of the Salesian mission in the present world.

Our contemporary life is said to be in conformity with what we do. People tend to be honest and trustworthy unlike those in the past - in the Victorian times, for example, when there were elements of hypocrisy and conventional behaviour among citizens. Many people nowadays live their lives according to their own subjective beliefs; and they speak openly about their both good and bad deeds – even if some of them were kept secret to the public. And the public (...) is equally open to tolerate or even accept them. An analysis of many cases in which people follow their own moral beliefs shows that this category of people are not always honest – only then, when their system of moral values is in accord with the objective system of moral values. Individual moral beliefs can be a result of false or relative moral theories, or even constructed to fit one’s moral attitude. Behaviour in which one respects the established principles, though may seem genuine, does not need to be considered honest. Following this kind of thinking, a man does not have any motivation or need to control himself – human-beings can dispense with self-development. The Victorian hypocrite had at least a due respect for moral values and knew that he had done wrong. His honesty followed what was good in his life but his deeds were all in all doomed to failure. Failure on the way of applying the right moral principles in life is not dishonesty. Every attempt to follow them inspires humans to undertake some spiritual efforts and gives opportunity to one’s own personal development. (shrink)

The last few years are the time of the ongoing integration of Europe and its vivid discussion about it. The thorny issue is the role and the place of Christianity in the life of Europe. Pope John Paul II had authoritatively taught on the issue. His teaching is a kind of antidote against those who are in favour of Europe without God. The European culture is not a monolith since it is inhabited by many nations with a different characteristic but (...) all are rooted in the same values of the Good News acknowledged on the Continent. The present time – and especially the centuries after the Enlightenment – seems to be the time of abandoning Christianity. As the result of such a process, Europe witnessed two totalitarian systems responsible for numerous crimes. A human being wanted – without God’s participation - to decide about right and wrong. They were tempted like the first parents in Eden. They were changed from godlike humans to objectified ones – from “homo sapiens to homo demens”. John Paul II and many authors dealing with the processes of mankind underlined the need to build unity in Europe in close connection to Christianity. Christianity is an important element of culture in which the man is not restricted to his mortal life but opens up for a supernatural perspective. Through Christianity the European culture is richer and the man fully developed. Taking Christianity into consideration in his life, man can discover the truth about himself and his true relation to God. Only the truth allows man to grow and achieve his perfection, whereas falseness condemns him to the degeneration. (shrink)

According to the essential arguments of post-modernism (relativism and subjectivism in particular), which was popular in last decades, there is no point in dealing with moral philosophy. Post-modernists admit, however, that moral is worth discussing yet with a different approach then before. This new approach is totally opposed to the morality of the bygone decades and lacks a wide spectrum of values such as the objective truth, norms or principles and other generally accepted values. The new morality is supposed to (...) compete effectively with the past morals because it is better. In order to prove that post-modernists characterize morality of the past as a set of norms and legal principles which rule the social life. This kind of ethics was bound to heteronymous obligation which determined human life and thus ruined human freedom and autonomy. Every deed which was at variance with the standards was regarded as an offence. In such circumstances people avoid making decisions and rejected responsibility. They felt comforted to obey regulations imposed by authorities. Post-modernists are unable to prove the superiority of their new approach since they have no rational or theoretical arguments. In this approach there is no unchanging human nature or fixed norms or values. Ethics is basically a question of sensitivity and imagination; it is depended on the instinct and impulse – therefore on something subjective, elusive and fastidious. There is no absolute certainty that human decisions and deeds are reasonable and good. If we pursue ethics in this particular way it will become senseless and will result in subjectivism, irrationalism, nihilism, relativism, etc. On the grounds of such ethics it would be possible to both praise and condemn the same deed. (shrink)

This article consisting of four points, shows the subject of multiple relationships between the realities of politics, ethics and the Catholic Church. The issue was presented on the basis of the writings and speeches of Joseph Ratzinger, the current Pope Benedict XVI. Article begins with a presentation of the relationship between politics and ethics as seen in historical perspective. The second section presents the so-called „political ethics” of the first Christian communities in the light of the indications contained in some (...) of the New Testament writings (cf. 1 Thess; 1 Peter) being the basis for the Christian way of acting in the area of policy. The third section indicates some realities like: progress, science and freedom – considered sometimes as an unquestioned idols and that`s why named once by Ratzinger „myth of modernity” – as a threat to connectivity between politics and ethics. The fourth section discusses the teaching of the Catholic Church on politics and the need for its ethical practice. In addition it contains some concrete proposals of Ratzinger that can be used in contemporary debates on the fundamental values of a democratic state in contemporary pluralistic societies. It also refers to Pope Benedict XVI appeals for more ethics of politics. (shrink)

In nearly every modern society, patriotism, as a form of love related to one’s homeland, possesses its own specific semantic colours. This is so due to historical and cultural differences between nations. In recent debates about the condition of patriotism in Poland as well as political disputes, patriotism is often mentioned as, alongside with others, a civilian virtue. According to various research on public opinions, patriotism is recognised as one of the most distinctive characteristics of the Poles (beside religiousness and (...) resourcefulness). It is a virtue as well as an attitude which Poles manifest in various ways (from the so-called “football” patriotism to simple daily work solidly done with honesty and diligence for the good of one’s homeland). This paper presents a conception of patriotism from the Catholic Social Teaching viewpoint. This teaching, taking into account both Divine Revelation and past experiences of mankind (the socalled “hermeneutical arch” of Moral Theology, perceives the phenomenon of patriotism in a wider context such as nation, homeland, country and international community). The Church insists on upbringing and education of love towards one’s homeland, while distances its teaching clearly and decisively from racial prejudice and hypernationalism (cf. Ad Gentes, 15). (shrink)

The idea of the moral good is considered a desirable and appreciated real existence. With reference to teachers it constitutes a personal pattern of judicious acting. Their special task is not only to teach necessary knowledge to students but also to instil moral conduct in them i.e. to form ‘a correct character’. This notion was present at the beginning of the 20th century and is also reflected in Archbishop Józef Bilczewski’s letter ‘The Character’ (1920). The ideas presented there remain still (...) valid also in the present historic moment of the nation. (shrink)

The freedom, in Latin libertas, is the object of philosophical reflection since Plato. Yet as the determined philosophical direction it took the form of the „liberalism” on the turning point of the sixteenth and seventeenth century, represented by two philosophers: Thomas Hobbes (1588–1679) and Jean-Jacques Rousseau (1712–1778). Among contemporary scholars Isaiah Berlin is standing out. From his point of view the philosophical problem of the freedom should be examined in two aspects: the negative freedom i.e. the attribute of not hindered (...) freedom in making choices and the positive freedom as opportunity of being the master of one’s own fate. The author of the article, after critical demonstrating the conception of liberalism, sketches the theory of freedom from the position of Christian ethics. As a starting point he takes the conception of man as a person whose rational activities take on the form of twofold freedom of choice. In the psychological aspect, this freedom assumes the ambivalent form of doing good or evil, however in the moral aspect it turns out to be freedom put in order by the hierarchy of objective moral values. In this meaning the freedom also organizes the whole free man's activity and becomes creative strength of his moral personal perfection. It also defines the crucial sense of Christian philosophical science of truth about freedom. (shrink)