Informacja

Drogi użytkowniku, aplikacja do prawidłowego działania wymaga obsługi JavaScript. Proszę włącz obsługę JavaScript w Twojej przeglądarce.

English (EN)·Polski (PL)·Yкраїнський (UK)
Przejdź do strony domowej biblioteki Centralna Biblioteka Wojskowa Link otwiera się w nowym oknie Logo biblioteki Prolib Integro - strona głównaCentralna Biblioteka Wojskowa

Wyszukujesz frazę "Mazurek, Franciszek Janusz" wg kryterium: Autor

  Lista filtrów
Wyrównaj
Wyświetlanie 1-15 z 31
Tytuł:
Wkład Stolicy Apostolskiej w ochronę prawa człowieka do wolności sumienia i wolności religijnej w Konferencjach Bezpieczeństwa i Współpracy w Europie (KBWE i OBWE)
The Holy See’s Contribution to the Protection of the Right to Freedom of Conscience and the Religious Freedom in Conferences on Security and Cooperation in Europe and Organization for Security and Cooperation in Europe (CSCE and OSCE)
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1835193.pdf
Data publikacji:
2020-05-12
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
prawa człowieka
wolność sumienia
wolność religijna
Stolica Apostolska
godność osoby ludzkiej
human rights
freedom of conscience
religious freedom
Holy See
dignity of the human person
Opis:
The article is the first part of a discussion of the issue of the part taken by the Holy See in the Conferences of Security and Cooperation in Europe. In the analyses the origin and the motives for participation of the Holy See in the international discussion on protecting human rights for the freedom of conscience and the religious freedom are presented. In the area of documents concerning human rights a special attention is paid to the significance of John XXIII’s encyclical Pacem in terris. Also, the Holy See’s postulates and suggestions that deal with the question of the value and dignity of the human person are discussed. The final analyses include the issue of the personal dimension of the right to the freedom of conscience and the religious freedom.
Źródło:
Roczniki Nauk Społecznych; 2008, 36, 1; 45-72
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Teologiczno-filozoficzny personalizm katolickiej nauki społecznej w ujęciu Stefana Kardynała Wyszyńskiego
Theologico-philosophical Personalism of the Catholic Social Doctrine According to Stefan Cardinal Wyszyński
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1857232.pdf
Data publikacji:
2003
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
katolicka nauka społeczna
Stefan Kardynał Wyszyński
personalizm
prawa osoby ludzkiej
praca
własność
Familia humana
Catholic social teaching
Primate Stefan Wyszyński
personalism
rights of the human person
work
property
Opis:
The paper seeks to work out in a synthetic manner the basic views of Cardinal Stefan Wyszyński on the issues concerning the foundations of the Catholic social doctrine. The author puts forward and justifies a thesis about a personalistic dimension of the Catholic social doctrine according to Cardinal Wyszyński. He shows the main elements of the teaching of the Primate of the Millennium, such as: human rights, the problems of marriage and family, national issues, the idea of a moral-social order, the problems of labour, the right to private property. The paper points to the main foundations and sources of the teaching of Primate Wyszyński, i.e. the Bible, the Magisterium of the Church, the encyclicals of Pope John Paul II.
Źródło:
Roczniki Nauk Społecznych; 2003, 31, 1; 47-59
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Czy możliwy jest „liberalizm katolicki”?
Is "Catholic Liberalism" possible?
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1861013.pdf
Data publikacji:
1996
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
In the beginning the author writes about some kind of "colour blindness" when it comes to the interpretation of the Catholic social doctrine on the part of the authors of Marxist and liberal orientation. When the Catholic social doctrine speaks about private property and freedom human rights then it is thrust into a "white sack"; however, when it speaks about social justice and social human rights, then it is thrust into a "black bag". This is done, for instance, by Michael Novak in his book Liberalizm − sprzymierzeniec czy wróg Kościoła, published also in the Polish language. In turn, the author lists some criteria how to interpret the social doctrine of the Church, and he gives two characteristics of that doctrine: invariability (fixed principles) and progressiveness. He establishes the basic presuppositions of liberalism − freedom taken negatively (the postulate to separate the Church from the State is not a presupposition, for in the cradle of liberalism − that is in Britain − it has not been regarded as such up to date), and the principal feature of capitalism − the priority of capital over labour. The author holds that "Catholic liberalism" is not possible, for the social doctrine of the Church is based on an entirely different theological and philosophical anthropology from that of liberalism or socialism. Most attention has been given to Novak's book, mentioned before, and he makes a critical analysis of it. One may notice many positive elements in Novak's opinions, but still more of them are negative. The positive elements are the following: he proves that we cannot understand liberalism without the Judeo-Christian tradition; the free market may function when the law is respected; sound economy may not persist for long in the atmosphere of moral decadence; the rights of human dignity must be acknowledged, if democracy is not to subside under its own weakness. The strength of a chain, however, is not in its strong links. Now there are many links in Novak's book. Firstly, he interprets the social doctrine of the Church in the spirit of either liberalism or Anglo-Protestant theology. Secondly, a special "method of selection" is used with this interpretation. Thirdly, he fails to notice the progressive character of the social doctrine of the Church, opposing the teaching of one pope to that of another pope, and falsifies this teaching. Fourthly, he ascribes the countries of Catholic tradition with a penchant for and susceptibility to give in to totalitarian regimes, and (former) Catholics, according to him, revel in acts of terror. In this context the author puts forward a question, were K. Marx, A. Hitler, W. Lenin and J. Stalin Catholics? And the greatest dictatorships, which appeared in the twentieth century, did they take place in the Catholic countries? Bp P. Jarecki, a disciple of prof. Schaschinga, while evaluating Novak's book writes that it is "an example of how not to pursue the Catholic social doctrine." The book contains, as Bp Jarecki states, an irresponsible criticism of the social thought of popes, there is no clarity nor logical thinking, and it is imbued with manipulation. It is true that Novak renders the social teaching of the Church in a broad manner, but is imprecise, nonobjective and often contradictory. He dedicates his book "to all those who appreciate Catholic social thought and wish to develop it further." In some other place he writes, "I do not think that Catholic social thought should serve a liberal society, quite the contrary." He also claims that "Catholic social thought, having waited very long, based itself on the fundamental principle of the dignity of the human person" and approved of liberal institutions: private property, human rights and democracy. Novak states that John Paul II accepted capitalism. In the final part of his paper the author proves that the principle of the dignity of the human person was well-known and developed in the patristic, medieval and Renaissance thought; St. Thomas used the term "dignity as many as 1760 times." The patristic and medieval thought accepted also private property. The elements of human rights, as we understand them today, are included in the Decalogue, and religious freedom in the Gospels. We find human rights in Magna Carta (1215), which was inspired by Catholic social thought. Paweł Włodkowic, a participant of the Council in Constance (15th c.) developed the idea of human rights, then it was developed by Francis de Vitoria and others. It is true that people got particularly interested in human rights in the period of the Enlightenment, but it was the Enlightenment that discovered human rights. The Athenians knew the idea of democracy. Most recent research proves that the constitutions of democratic states were inspired by the Cistercian constitutions (J. Moulin). Democracy should not be identified with a Republican regime, for it occurs also in constitutional monarchies. Novak's book, though it the imprimatur of the Dominican Provincial in the Polish edition, should be judged negatively − writes the author.
Źródło:
Roczniki Nauk Społecznych; 1996, 24, 1; 209-246
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Wolność czy sprawiedliwość − fałszywa alternatywa
Freedom or Justice: A False Alternative
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1861022.pdf
Data publikacji:
1996
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
In the introduction the author refers to the documents of the CSCE. In these documents we read that the dignity of the human person is the highest value, and economic activity should respect and support it. The dignity of the human person underlies the norm of morality which says, persona est affirmanda propter se ipsam; it is also the basis of all human rights as well as of social freedom and justice. It is methodologically incorrect to state that there is contradiction between freedom and justice. The error here consists in the fact that the contradiction in individual interests or social groups is concealed behind those values, and two different, exclusive (liberal and Marxist) conceptions of freedom and justice are being compared. A social freedom takes place when all human rights are recognized and respected, whereas we deal with justice when these rights are efficiently and equally protected. These values constitute each other, therefore the alternative: freedom or justice is false. One cannot speak about freedom in the sphere of economy, if the partners do not exercise equal rights. The so-called free contracts are neither free nor just, if they are enforced by the partner who is economically more powerful. Contracts must be based on equal rights and the principle of natural law (ius cogens), pact sunt servanda. Various kinds of justice notwithstanding (commutative, distributive and social), justice is one. F.A. von Hayek wrote that "the expression social justice do not belong to the category of error, but to the category of nonsense, similarly as the expression morality of the stone". We may agree with the opinion of the Noble prize winner, however under one condition, namely that we fail to notice the difference between the behaviour of man and stone. The author is decidedly in favor of the priority of labour before the real capital, and views this priority in its ontic, genetic, functional and ethical aspect. That priority is bound with the so-called human capital. The capital being man himself, his health, talents, education, professional qualifications and developed morality. Human capital has been given priority before the capital of things. Human capital is largely made up of labour and is expressed through labour. In the province of economy the highest rank should be given to creative and full of initiative work. Work is a personal, moral, cultural, social, religious and economic value, and for this reason man is entitled to this value, that is to work and to work with initiative. He is also entitled with the right to education, formation and health care. Such rights are social rights. It is critical for the economic development of the country to recognize and realize those rights, and it is also an expression of justice. The right to initiative is closely bound with the right to possess private property. It is important for the economic development of the country to respect the right to participation, for it promotes initiative "from below". Political and economic democracy takes shape when freedom and social rights are being put into practice.
Źródło:
Roczniki Nauk Społecznych; 1996, 24, 1; 63-94
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Podmioty prawa do posiadania własności − pluralizm form wartości
The Subjects of the Law to Own Property the Pluralism of the Forms of Property
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1861210.pdf
Data publikacji:
1995
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author justifies that the right to own property is granted to various subjects: the individual and different bodies. He thinks that the right to own property is the demand of man’s inborn right. In view of that fact the human person is the subject of all communities which fulfil an auxiliary function. In order for these communities to fulfil their function they must in due measure have at their disposal private property. Finally, the author seeks justification for owning property by various communities in the natural right of the human person to own property. Owning property by these communities guarantees social and economic pluralism. Summing it up, the author states that the so-called principle of the general predestination of goods for all people of the human family is carried out through the pluralism of the forms of property.
Źródło:
Roczniki Nauk Społecznych; 1995, 1; 185-202
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Prawa społeczne człowieka w encyklice Rerum novarum
Mans Social Rights in the Encyclical Rerum novarum
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1861818.pdf
Data publikacji:
1992
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author severely criticizes the views of those authors who claim that the Church took an interest in human rights as late as in the encyclical Pacem in terris by John XXIII. He also proves the popes' critical standpoint towards the 18th-century conception of human rights was imposed by doctrinal and social reasons, and not by the conservatism of the then popes. He proves that Leo XIII dealt in Rerum novarum with human social matters. The author even calls Rerum novarum the declaration of man's social rights. He reads the following rights out of the encyclical: man's right to his own property, to just wages, to proper wages, right to labour, to rest, to associate and to equality − to equality in dignity, but not to equality in terms of mathematical calculation of wages or living standard. The author does not agree with the opinions according to which there is a contradiction or conflict between freedom and equality. He is of the opinion that there is a contradiction between philosophical liberalism and Marxian collectivism − between their conceptions of freedom and equality. The author points out that it was Leo XIII who pinpointed that the basis of human rights is the dignity of human persons. The popes who followed him kept drawing on to this thought as well as UN (The Common Declaration of Human Rights and Pacts of Human Rights). The author proves that according to the encyclical the supporting and putting in to practice of the social rights lays on three subjects: the Church, the State and trade unions. The Church fulfills this task through teaching, upbringing and practical activity. The State has a duty to put those rights into practice in two ways: by means of the development of socio-economical policy and appropriate legislature − legal system. Trade unions contribute to the safeguard of human rights of the working people by fulfilling the revindicative and creative function. The author reads out of Rerum novarum the so-called personalistic principle − the principle of human person dignity which we find not only in the documents of the Church's Magisterium proclaimed after − Rerum novarum but also in the UN's documents and in many constitutions of the contemporary countries.
Źródło:
Roczniki Nauk Społecznych; 1992, 1; 49-65
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Uniwersalność praw i obowiązków człowieka
The Universal Character of Human Rights and Duties
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1871097.pdf
Data publikacji:
1990
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author points at the necessity to work out of universal conception of human rights and duties. In this paper he presents an outline of such a conception. The extant conceptions are partial and imbued with ideologies. They are based on false visions of man. The universal conception of human rights and duties can be worked out in tune with the interdisciplinary studies. The author removes everything that is irrelevant in this field under consideration to show the universal character of human rights and duties by way of dialogical, fundamental, prophetic, and situational criticism. In the dialogical criticism he revises, on the one hand, the current conceptions of freedom and freedom rights, and, on the other, the way in which human social rights are understood as state alms. Talking about the fundamental criticism he emphasizes the fact that the principle of human rights should be taken in its connection with other social principles such as: the principle of person’s dignity, of common good, of auxiliariness, of justice and others. The prophetic criticism is supposed to show not only the aspects of the infringement on human rights, but first of all the mechanisms of their infringement. The situational criticism permits the author to show that the so-called relative character of human rights concerns their hierarchy and modes of their carrying out, which modes are dependent on the history and culture of various nations; the basis of the universal character of human rights and duties is person’s dignity which is a universal value, independent of history, culture and other social-political systems. The author takes the standpoint according to which one cannot present the universal theory of human rights without showing beforehand an integral vision of man. He emphasizes that person’s dignity is an innate, universal and indispensable value. On the basis of this value he formulates a fundamental normative principle of human rights and duties: „persona est affirmanda propter se ipsam”. Secondly, while defining the contents of human rights he refers to the psychosomatic nature of man, which nature is the groundwork of various needs. The basic needs bear a universal character. Yet it is not needs that are human rights, their contents being values capable of fulfilling these needs. It is a human right to be entitled to a certain value (Rechtswert). Thirdly, man should be looked upon as a social being (ens sociale). This kind of approach to man allows to rationally explain the correlation between rights and duties. Fourthly, man cannot be taken as a „small god”, since he is able to do good, but also evil, to build concentration camps, to commit genocide, to steal, to lie and the like. The affairs being as such, we have to state that one cannot talk about absolute, boundless rights of freedom granted to man. They are bounded not so much by the freedom of other individuals as rather by truth and common good. The author is not satisfied with a mere presentation of the universal character of human rights, but also points at the necessity to work out a universal strategy of their defence. He says that it is necessary to establish an international authority and form democratic structures within the world society. The effective and universal defence of human rights may be guaranteed by a solidary cooperation of all nations for the sake of development. Nevertheless the very defence of these rights is already a crucial factor of the social, economic and cultural development of nations.
Źródło:
Roczniki Nauk Społecznych; 1990, 18, 1; 149-166
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Znaczenie i aktualność encykliki Jana XXIII "Pacem in terris"
The Significance and Topicality of John XXIII’s Encyclical "Pacem in terris"
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1871188.pdf
Data publikacji:
1989
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Recently, there have been two trends in the understanding of natural law in the Thomistic philosophy: a. general understanding - understanding of natural law in terms of main norms ofsocial life; b. making that law more particular - formulating concrete rights and duties, that is. It is in "Pacem in terris" that those two trends converge end are complementary to one another. In view of the dispute over the hierarchy of man’s social rights, it must be emphasized that John XXIII relates these rights to the right to live, which right he places on top of all others. It is characteristic that according to John XXIII in order to put, for instance, the right to just wages into practice, one has to take into consideration "the requirements of common good of all nations /.../ of different character and size". The Pope abandoned the subjective approach to the right to the freedom of conscience and religion, and emphasized its personal dimension. It is not truth that has a right but man has a right to the freedom of conscience. The author proves that John XXIII is not satisfied with the so-called legal protection of man’s rights, he even exposed the extralegal protection: through the structure of an enterprise, international cooperation /L-M/ for the development of all nations and through democratic system. The universalism of man’s rights is not accompanied by universal protection, hence there is a need to establish world authorities. The author claims that the term "familia humana" used in "Pacem in terris" was adopted from Pius XII, but not from the Universal Declaration of Man’s Rights. He also thinks that John XXIII did not accept the 18th century conception of man’s rights but presented a Christian conception of man’s rights.
Źródło:
Roczniki Nauk Społecznych; 1989, 1; 103-116
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ochrona praw człowieka przez rozwój i współpracę międzynarodową
Der Schutz der Menschenrechte durch Entwicklung und Internationale Zusammenarbeit
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1872247.pdf
Data publikacji:
1986
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Der Autor stellt zu Beginn fest, "es wäre Utopie, wenn man meinte, durch blosse rechtliche Instrumente könne allen Gliedern der Menschenfamilie der Genuss der Menschenrechte garantiert werden”. Er ist der Ansicht, dass das prinzipielle Problem unserer Zeit in der Disproportion zwischen Nord und Süd besteht, was die Entwicklung anbelangt. Dies ist dem Autor zufolge eine Frage des Hechts auf Entwicklung, welches die Synthese aller Menschenrechte bildet. Die Garantierung des Genusses der Menschenrechte im Weltmaßstab kann erreicht werden durch:a/ die Aufhebung aller Formen von Gewalt und ungerechter Abhängigkeit,b/ solidarische Zusammenarbeit aller Nationen zugunsten integraler Entwicklung,c/ die Veränderung der wirtschaftlichen Strukturen in den Entwicklungsländern /Peripherien/, und den hochentwickelten Ländern /Metropollen/ sowie der Weltwirtschaftsstrukturen, d/ eine Veränderung der Mentalität, was den Lebensstil der hochentwickelten Gesellschaften, betrifft,e/ die Gestaltung einer neuen internationalen Sozial- und Wirtschaftsordnung,f/ die Hilfeleistung für den armen Süden durch den reichen Korden,d/ durch self-reliance und collectiv self-reliance.
Źródło:
Roczniki Nauk Społecznych; 1986, 14, 1; 61-79
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pojęcie godności człowieka. Historia i miejsce w projektach konstytucji III Rzeczypospolitej
The Concept of Mans Dignity. History and Place in the Drafts of the Constitution of III Republic
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1872273.pdf
Data publikacji:
2019-10-25
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The paper seeks to show the ethical standpoint to account for the Constitution's regulations. These problems have been discussed from the viewpoint of the philosophy of natural law in the approach of Christian personalism. From this point of view the author has put forward a critical analysis of the drafts' texts in the Polish Constitution submitted to the Constitutional Commission.
Źródło:
Roczniki Nauk Prawnych; 1996, 6; 5-41
1507-7896
2544-5227
Pojawia się w:
Roczniki Nauk Prawnych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Stanowisko Kościoła wobec koncepcji praw człowieka okresu Oświecenia i deklaracji z XVIII w.
Der Standpunkt der Kirche zur Menschenrechtskonzeption der Aufklärung und der Deklarationen des 18. Jahrhunderts
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1872706.pdf
Data publikacji:
1985
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Der Autor stellt die These, auf, dass die negativen Stellungnahmen der Päpste des 18. und 19. Jahrhunderts zu den Menschenrechtskonzeptionen der Aufklärungsperiode /in Frankreich/ und der Deklaration der Menschen- und Bürgerrechte von 1789 eher durch doktrinelle Gründe und die Situation der Kirche in diesem Zeitraum in Frankreich und nicht durch den "Konservatismus“ der Päpste bewirkt wurden. Auch macht er deutlich, dass die Kirche nicht negativ zur amerikanischen Unabhängigkeitserklärung von 1776 Stellung nahm. Er polemisiert mit den Autoren, die der Meinung sind, der Standpunkt des Apostolischen Stuhls zur Deklaration der Menschen- und Bürgerrechte sei negativ gewesen und erst Johannes HIII hätte diese Rechte erst 1963 in "Pacem in terris" akzeptiert. Der Autor zeigt, dass:1. selbst die zeitgenössischen Anhänger einen liberalen Konzeption der Menschenrechte die Konzeption aus dem 18. Jahrhundert nicht unkritisch und vorbehaltlos akzeptieren, dass diese eine weitreichende Evolution durchgemacht hat;2. auch Hegel und danach Marx u.a. diese Konzeption scharf kritisiert haben;3. man es der Kirche nicht zum Vorwurf machen darf, dass sie die Konzeption unbeschränkter Freiheit nicht akzeptiert hat. Schliesslich entstand der Kapitalismus, der im 19. Jahrhundert zu einer schrecklichen Ausbeutung des Proletariats führte, auf den Hintergrund des Liberalismus;4. Johannes XIII. die Konzeption aus dem 18. Jahrhundert in der Enzyklika "Pacem in terris" nicht akzeptiert hat. Gewisse Einwände wurden sogar gegenüber der Allgemeinen Deklaration der Menschenrechte der UNQ von 1948 vorgebracht, in der die freiheitlichen und gesellschaftlichen Rechte enthalten sind;5. sich die Aufmerksamkeit der Kirche seit dem 19. Jahrhundert auf die gesellschaftlichen Rechte konzentriert. Eben dieser Problematik der gesellschaftlichen Rechte des Menschen und keiner anderen war die Enzyklika "Rerum novarum" Leons XIII. von 1891 gewidmet.
Źródło:
Roczniki Nauk Społecznych; 1985, 13, 1; 53-83
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ochrona praw człowieka przez międzynarodowe prawo rozwoju
Human Rights Protection by the International Right to Development
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1872833.pdf
Data publikacji:
1984
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
In the author’s opinion the attempt to shift human rights from the intrastate plane onto the plane of international law is by no means justified, because humans rights are already included in the latter. Rather the problem is to work out measures of realizing the rights. The international right of development constitutes such a measure. For the Third World countries this right is the right of hope. Despite the fact that this right is not part of international convention but only of the Rights and Obligations of States Charter announced in 3974 in the from of a resolution, it has its binding legal force. According to the author the principle of common appropriation of goods and the principle of solidarity constitute the fundamental parts of the international right to development.
Źródło:
Roczniki Nauk Społecznych; 1984, 12, 1; 67-98
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Popieranie i obrona praw człowieka przez Kościół
Support and Protection of Human Rights by the Church
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1872837.pdf
Data publikacji:
1984
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author shows that support and protection of human rights by the Church is drawn on the following three planes: through teaching, education and practical activity. In the Church’s documents on social matters it is believed that there is close correlation between human rights and the Gospel. The Synod of Bishops in Rome (1974) pointed out that the development- of human rights is the order of the Gospel, and that it must occupy the central place in the teaching of the Church. The Church supports and protects human rights through developing and proclaiming the integral concept of these rights. In the author’s opinion the one-sided formulation of human rights (i.e. either stressing freedom or equality) leads to a faulty realization of these. Human rights must be realized with emphasis on all of their aspects: freedom, social and solidarity ones. The Church’s contribution in protecting human rights lies in her awakening people’s consciousness that these rights concern every individual. The ignorance of human rights application facilitates their infringement. To counteract this and to protect observance of human rights both within the state and on the international plane there is great role to play by public opinion. Which constitutes a kind of sanction, namely a sociological one. The Church is an important subject in shaping public opinion, through condemnation and unmasking all forms of violence, and through protests. The Church also contributes to the observance of human rights trough education and shaping the human rights culture. Education for human rights should be based on such a hierarchy of values in which human beings are given priority over capital, spiritual values over material ones, ethics over technology, etc. It should be based on the dogma of brotherhood of men, on the truth, equal dignity. It is also important that people be educated in the spirit of tolerance and that they could criticize unjust structures and values popularized in mass media. Their education should be based on the truth and love. It should teach how to use freedom and fulfil duties. „Only that one is fully and truly free who strives for the same freedom for other people” (John Paul II). People and nations should be taught the dialogue which is a moral imperative. The author points out that there is a close correlation between the observance of human rights and peace and equates education for human rights with education for peace. He emphasizes the facet that peace is the fundamental right of man. The Church’s practical activity in support of human rights is presented in historical perspective. The social-charitable and educational activity continued through centuries by the Church has been raised to the rank of legal protection. This is closely related to human rights even when the concept of human rights itself does not exist, eg. in the Middle Ages the Church’s legislation protected such rights as we today call the right to live in peace, to culture (language), to exist as a state, etc. More and more attention is directed to the protection of human rights by local Churches in Latin America. The Holy See offers co-operation with international and other organizations in support of human rights. It had its considerable contribution in formulating and proclaiming the so-called principle of human rights in Helsinki.
Źródło:
Roczniki Nauk Społecznych; 1984, 12, 1; 5-65
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Społeczne prawa człowieka
Social Rights of Man
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1872951.pdf
Data publikacji:
1982
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author rejects in the present paper all the formulations of the social rights of man which in their content are limited to the obligation of government organs to active support of man. In those formulations the role of the individual and small social groups in the realization of social rights is lost. The social rights of man are understood to mean those rights (made positive or not) which refer to social, economic and cultural matters and which entitle members of the community and smaller groups to active participation in creation of consumer goods, cultural values as well as to use them. The social rights also oblige state authorities to create all possible conditions for a full development of man and to protect these rights. The definition points out to the subjects, objects and aims of social rights. The objects specify these rights: social, economic and cultural matters. Their subject, obliged to promote realization of the rights, is not only the state but also individuals and small social groups. Social rights are dynamic. Their dynamic character shows in the rights’ constant drive towards greater justice and where no fundamental socio-economic reforms take place the rights authorize and oblige individuals, small social groups and the government organs to act for the benefit of common good. The author suggests that, as social rights are subjective, they should be included in national constitutions, which would be an expression of getting rid of the lead of individualistic-liberal philosophy and would solve the contradictions between freedom and social rights. He claims that Pope John XXIII's opinion is favourable with regard to this problem as put in the Pacem in terris encyclical where the pope writes that the principal duty of the state is „codification in a succinct and clear form the basic rights of man which should constitute the basis of the whole political system”.
Źródło:
Roczniki Nauk Społecznych; 1982, 10; 205-230
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Wolność i równość społeczna
Social freedom and equality
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1873019.pdf
Data publikacji:
1981
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author concentrates upon three problems: social freedom, social equality and the relation between the two notions (consensus or discrepancy). According to the author social freedom is realized in human rights to freedom. Social freedom is confined by unjust socio-economic and political structures, and economic underdevelopment: famine, poverty, diseases, illiteracy and the like. The realization of social freedom depends not only on the socio-economic development of a country but also on the moral maturity of all citizens, especially those wielding power. The author rejects the thesis of individualism which states that the freedom of one man confines the freedom of another man. Other men and various communities, including the state, are necessary to release freedom. Social freedom develops from the mutual participation in the inner freedom of individuals in a concrete socio-economic situation. It is realized in the state and through the state. The "confinement” of freedom on the part of the state should be carried out in the name of social freedom itself and the common good. The author also shows the existence of the interdependence of freedom and property. The process of the dissemination of private property is parallel to the process of gaining independence i.e. freedom. This principle is also valid with reference to international relations. Countries dependent economically on other countries are also politically dependent. The author thinks that it is difficult to define equality because it has a number of dimensions: ontological, socio-legal, economic, cultural and political. Equality' can be interpreted as the state of reality or a moral standard, the principle of law or the principle of the organization of economic and political life. The basis of equality in all these dimensions is human dignity. All people are equal in this respect but there are many natural differences such as: the difference in intelligence, industry, sex, health, energy. These differences result also from the process of socialization and the ability to take right decisions. Discussing social equality the author emphasizes the equal participation of citizens in the political, economic, social and cultural life of the state. The emphasis put on participation and responsibility allows the author to show not only ' the passive but also the dynamic elements of social equality. The author formulates three theses: 1) The existing natural inequalities among people lead to social inequalities. There have always been tendencies to subject other individuals (even outstanding ones) and whole social groups by breaking moral rules. The socio-economic and political system itself, in accordance with the moral principles it is based on, produces social inequalities and reinforces them. 2) It is necessary that the democratic state should represent the stable power that would preserve the social inequalities resulting from the natural differentiation of contribution to the common good, but to eliminate the inequalities originating from breaking moral rules and prevent their production by socio-economic structures. Human dignity, which must always be put before natural random differences, demands equalization whereas the random natural differences demand differentiation in dividing the national income and in other spheres. Authors who maintain that there is an antagonism between freedom and equality are accused of making a methodological mistake lying in the fact that behind the facade of basic values they try to hide the egoistically protected interests of individuals, social groups and even whole nations. The author thinks that freedom and equality are interdependent and complementary. They result from human dignity, they are justified by it and serve to protect it. Freedom and equality are realized in human rights. Human rights are complementary (they constitute a unity). Unlimited freedom leads to inequality and negation of freedom itself. Extreme egalitarianism destroys freedom and breaks equality. Into the discussion of the two systems-freedom or equality-Catholic social science introduces the concept of the unity of human rights.
Źródło:
Roczniki Nauk Społecznych; 1981, 9; 215-251
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 31

Ta witryna wykorzystuje pliki cookies do przechowywania informacji na Twoim komputerze. Pliki cookies stosujemy w celu świadczenia usług na najwyższym poziomie, w tym w sposób dostosowany do indywidualnych potrzeb. Korzystanie z witryny bez zmiany ustawień dotyczących cookies oznacza, że będą one zamieszczane w Twoim komputerze. W każdym momencie możesz dokonać zmiany ustawień dotyczących cookies