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    Wyświetlanie 1-3 z 3
    Tytuł:
    Od autentycznego chrześcijaństwa ku autentycznemu humanizmowi. Perspektywa świętego Tomasza z Akwinu
    Towards Authentic Humanism Starting from Authentic Christianity. The Approach of St. Thomas Aquinas
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/2015813.pdf
    Data publikacji:
    2003
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    tomizm
    humanizm integralny
    humanizm chrześcijański
    prawda
    Wcielenie
    osoba ludzka
    thomism
    integral humanism
    christian humanism
    truth
    Incarnation
    human person
    Opis:
    1. The incarnation of Christ is the deep root, the sound foundation and the ultimate apex of Christian humanism. God was made man. In the fact of the Incarnation is the supreme and universal reason for new humanity, for what humanity is, what humanity wants to be in its noblest wishes and what it will be. The single truth about man revealed by Jesus Christ, `the way, the truth and the life' (Jn 14:6), and the `eldest – born among many brethren' (Rm 8:29) – makes the dignity of the human being, created in the image and likeness of God (por. Gen 1:26), shine forth in its fullness.2. The Holy Father John Paul II, often recognised as Defensor hominis, has appreciated and developed in a forceful way the teaching of St. Thomas Aquinas in the spirit of Vatican Council II (OT 16, GE 10). He himself gave the Angelic Doctor the new title of Doctor Humanitatis, a title added to Doctor Divinitatis and Doctor Communis Ecclesiae. As a philosopher of the person, the Pope had already drawn up his philosophical approach which was deeply rooted in Thomistic metaphisics and anthropology, from which arises the need for ethics and aesthetics. In the encyclical letter Fides et Ratio (43-45), the perennial newness of the thought of St. Thomas Aquinas is offered at the dawn of the third millennium as a proven path of Catholic philosophy and theology.3. St. Thomas Aquinas demonstrated humanism to us as a philosopher and even more as a theologian; as a man, as a Christian, and as a religious. The concept of the `person' in Thomistic doctrine reflected one of the fundamental new features of Christian thought. In addition, by specifying the relations that exist between philosophy and teology, St. Thomas also provided the principle for the solution to the problem of Christian humanism. Basing the mystery of man in the actus essendi, and recognising his natural capacity to know truth, he embraced the mystery of integral humanity in its opening to transcendence and the absolute, in its theological being, capax Dei.4. At the dawn of the third millennium the need urgently presents itself for the promotion of genuine Thomism, open to dialogue with the world and able to engage in a discussion with today's various philosophical currents; a Thomism that in its recta ratio is directly nourished by the gospel spirit of the Holy Angelic Doctor. The spirit of Thomistic balance should be promoted, on a pilgrimage amongst the peoples of the earth and participating in the new evangelisation.
    Źródło:
    Roczniki Filozoficzne; 2003, 51, 2; 5-19
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Elementy filozofii prawa w nauczaniu Jana Pawła II
    Elements of Philosophy of Law in the Teaching of John Paul II
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/1872466.pdf
    Data publikacji:
    2019-08-08
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    This article is taken from a presentation given in French during the International Colloquium on the general theme of John Paul II and political society (Paris, 30 Nov − 1 Dec 1990), organized by the Institut Européen des Relations Église-État. The French text has been published as L'humanisme de Jean Paul II: Prémices d'une philosphie du droit, in Jean-Paul II et l'éthique politique, edited by Joël-Benoît d'Onorio, Paris 1992, pp. 19-43. The Italian text, from which this Polish translation was made, has been published as La filosofia del diritto di Giovanni Paolo II, in Apollinaris 64(1991) 521-548. The philosopher Karol Wojtyła, once elected Pope, no longer presents himself as a philosopher, having become the chief teacher of the Faith in the Church and of the Church. This, however, does not prevent his own philosophical thought from underlying and being visible in his papal teaching. In order to gather the elements of the philosophy of law in their organic unity as found in the teaching of John Paul II, the first part of the presentation offers the philosophical thought set forth by him as Karol Wojtyła in regard to: 1) man as personal subject (the subjectivity of the human person; his freedom; his self-possession and self-governance, thanks to which man determines himself; the necessity to submit his own acting to the truth about the good, which takes place in the conscience; the fulfillment of man only by means of morally good acts; the transcendence of the person in the action; the integration of the person in the action; 2) the communitarian aspect of human existence and acting, in which for Karol Wojtyła the concept of participation has crucial importance. In his philosophy this concept assumes a specific meaning in comparison with the different nuances of meaning that it has in traditional and contemporary philosophy. In this perspective, our Author distinguishes between the interpersonal dimension („I-Thou”) and the social dimension („We”) of community, strongly underlining the essentiality, the primordiality and the primacy of the interpersonal dimension, without which the existence and the acting of men „together with others” cannot be cosidered human. Participation has a normative value in which one glimpses the fundamental human. Participation has a normative value in which one glimpses the fundamental need for the commandment of love. According to Wojtyła the cocept of alienation is strictly connected with that of participation, as its negation. Our Philosopher explains all these concepts with reference to concrete situations (individualism, tatalism, solidarity, opposition, dialogue, conformism, non-involvement). In order to demonstrate how these elements can be seen in the teaching of John Paul II, the second part of the presentation examines the following questions of the teaching of the Successor of the Apostles: 1) the dignity of the person and his integral dimension; the rights of man as fundamental principle of action for the good of man; 3) the freedom of man and the truth about the good; 4) work; 5) true progress; 6) solidarity and dialogue; 7) love; 8) the remaining questions which could be examined in this perspective. The concluding observations principally a) present in a synthetic manner the postulates of John Paul II regarding law and b) observe that the teaching of John Paul II one can see the insufficiency of the philosophy of law and the need for the theology of law in order that law may serve man in his integral dimension. In fact, law is for man. As a consequence a true and full understanding of the human person is fundamental for the proper ordering of law. John Paul II repeats insistently that one cannot understand man in depth without Christ, that Christ is the key for understanding the reality of man. Therefore one must conclude that according to John Paul II in order for law to be able to serve man in his true and full dimension one needs the theology of law as well, that is, the consideration of divine revelation. The invitation to the theology of law can already glimpse in the inaugural address of his pontificate: „Do not be afraid to welcome Christ ... open, throw wide the doors to Christ! To his saving power open the confines of the States, economic systems as well as political, the vast areas of culture, of civilization, of development. Dop not be afraid! Christ knows what is within man. He alone knows!”
    Źródło:
    Roczniki Nauk Prawnych; 1994, 4; 5-30
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Miłość w służbie prawdziwych wartości w myśli i pracy pedagogicznej bł. Edmunda Bojanowskiego
    Live in Service of True Values in Pedagogical Thoughts and Works of Bl. Edmund Bojanowski
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/1811006.pdf
    Data publikacji:
    2017
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    miłość
    wychowawca
    wartości obiektywne
    relatywizm etyczno-moralny
    love
    teacher
    objective values
    ethical and moral relativism
    Opis:
    Nie wystarczą nawet najlepsze studia pedagogiczne, jeżeli w procesie formowania młodego pokolenia zabraknie autentycznej miłości do wychowanka. Jest ona najskuteczniejszym narzędziem wychowawczym i włącza wychowanie w istotny nurt życia chrześcijańskiego, jakim jest realizacja miłości. Tej miłości nie można się nauczyć poprzez wykłady czy kursy, lecz trzeba ją nieustannie kształtować we własnym sercu. By wychowanie formowało zdrowe osobowości, miłość do wychowanka musi było złączona z wyznawaniem i przekazywaniem obiektywnych wartości, zakorzenionych w naturze człowieka. Dlatego za największą trudność obecnie dla pracy wychowawczej uważam panoszący się wszędzie relatywizm etyczno-moralny, negujący istnienie prawdy obiektywnej. Benedykt XVI mówił o „dyktaturze relatywizmu” we współczesnym świecie, a papież Franciszek nazwał go „rakiem społeczeństwa”. Myśl i działalność pedagogiczna bł. Edmunda Bojanowskiego (1814-1871) jawi się w tym względzie jako wzór i inspiracja dla dzisiejszej działalności wychowawczej.
    The best pedagogical studies will not help in the process of formatting the young generation if the authentic love to a student will not be present. It is the most effective teaching tool and it puts the upbringing into the important path of Christian life which realization of love is. You cannot learn this love at various classed or during special courses, it has to be continuously shaped in your own heart. In order for the education to format healthy people, the love to a student has to be united with the creed and transmission of objective values, deeply rooted into the nature of a human being. Thus, today, I consider the widespread ethical and moral relativism, which negates presence of the objective truth as the most difficult obstacle in the pedagogical work. Benedict XVI was talking about “dictatorship of relativism” in today’s world, while Pope Francis called it as the “cancer of a society”. Thoughts and pedagogical activities of Bl. Edmund Bojanowski (1814-1871) in this matter are the example and inspiration for today’s pedagogical activities.
    Źródło:
    Roczniki Pedagogiczne; 2017, 9(45), Numer specjalny; 11-21
    2080-850X
    Pojawia się w:
    Roczniki Pedagogiczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-3 z 3

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