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    Wyświetlanie 1-4 z 4
    Tytuł:
    Do we need homelands? John Paul II’s ideal of the community of nations
    Autorzy:
    Grzybowski, Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/2167874.pdf
    Data publikacji:
    2020
    Wydawca:
    Fundacja Instytut Nauki o Polityce
    Tematy:
    John Paul II
    nation
    globalization
    patriotism
    cosmopolitism
    homeland
    Opis:
    Since the 1990s, a discussion on the status, significance and role of nation state has been going on in many communities. In Europe, this discussion generated the opinion that the only hope for the divided world is to create a post-national, multi-cultural and cosmopolitically liberal society. Let us, however, ask: Does not the idea of a strong nation state return with practical force in the face of the global COVID-19 pandemic, the price war between the US and China, as well as the world’s superpowers outer space and military plans? In our current context John Paul II’s teaching is worth reminding. In the time of difficult challenges, the properly conceived patriotism propagated by the Pope should become a model of a national and civil attitude. True European politicalness is connected with the community of fate, the fruit of which should be solidarity of action in the face of real threats. John Paul II was also aware of this responsibility. Today we know that nobody will replace nation states in this process and no central institutions will substitute a civil community formed by the nation in the execution of difficult tasks. Therefore, we may only repeat after John Paul II that the future of man depends on the family and the nation.
    Źródło:
    Polish Journal of Political Science; 2020, 6, 1; 7-34
    2391-3991
    Pojawia się w:
    Polish Journal of Political Science
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Kategorie społeczne i ich znaczenie w myśli o. Józefa Marii Bocheńskiego OP
    Autorzy:
    Grzybowski, Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/1966058.pdf
    Data publikacji:
    2020-12-30
    Wydawca:
    Naukowe Towarzystwo Tomistyczne
    Tematy:
    Bocheński
    cywilizacja
    naród
    kultura
    społeczeństwo
    ojczyzna
    Bochenski
    civilization
    nation
    culture
    society
    homeland
    Opis:
    Józef Innocenty Maria Bocheński was one of the most colourful figures of the 20th century Polish emigration. His eventful biography would have been sufficient to endow with it several people – Dominican father, logician, historian of philosophy, sovietologist, army chaplain, pilot and traveller, renowned lecturer and valued preacher, he was one of the most original and outstanding Polish intellectuals. As a scholar, lecturer and publicist he left a vast legacy. Thomism was a starting point of his academic journey (under supervision of Fr. Jacek Woroniecki), later on he devoted himself to logic and analytic philosophy. He described himself as a rationalist, analyst and exponent of objectivity. This rationalist trait was characteristic of Fr. Bocheński - he perceived all problems and issues through the lens of philosophical realism, cognitive objectivity and, in his earlier writings, from the standpoint of Thomism with its basic metaphysical categories. In his analyses Bocheński made Aristotelian realism his point of departure, claiming that a man as a person is essentially a social being because of his spiritual nature. A human being is a social being both in a negative („a man as a person cannot live without society because his full development will be impossible to achieve without it”) and positive sense („man is adapted to society, coexistence and cooperation with other people”). These bonds and relationships are so strong that sociability constitutes an essential feature of human nature. Society is therefore a group of human persons who share a common goal which is the common good. For Bocheński all individualistic approaches, in which a man is regarded as a monad minding his own interests and goals, who enters into relationships with other people solely for serving his utilitarian purposes, unable to satisfy his egoistic desires on his own, are false. In this view, deriving from Thomas Hobbes and Jean Jacques Rousseau, an individual needs other people only due to his own insufficiency in achieving his aims. Hence the necessity of „social contract” that unites egoistic individuals - its legal validity begets community. Bocheński rejects as opposed to reality all divisions between individual and social nature of a man, in particular the social contract theory according to which society should be understood as the outcome of an agreement between people. The most difficult, but also the most interesting social issue tackled by Fr. Bocheński is an attempt to explain what a civilisation is. Writing about civilization Bocheński usually had in mind civilizational circle – a certain area inhabited by people who have certain common ideals. He generally omitted an important but also complex and differently solved by various thinkers problem of difference between civilization and culture and their mutual relationship. Clarifying the notion of civilization Bocheński pointed out that the distinction between the three kinds of civilization, namely „subjective civilization”, „material civilization”, and „model civilization” might prove helpful. In his opinion the relationship between material civilization and subjective civilization is such that the former is the result and consequence of the latter. If we acknowledge - Bocheński wrote - that the essence of a human being is some immortal substance (soul, conscience, intellect), it follows that a man cannot be a mere instrument, but he has always to be the objective. It means that no society, nation, state or another individual has a right to subordinate completely a human being. Model civilization based on personalistic ideals can be brought about by the meeting of Greek philosophy, Roman law and Christian Gospel. This encounter made it possible to discover the uniqueness of category of person and became one of the main foundations of Christian civilization. Affirmation of a person, as Bocheński argued, is one of the most important hallmarks of this ci-vilization, without which democracy in its modern sense could not have been born and would not be able to develop.
    Źródło:
    Rocznik Tomistyczny; 2020, 1, 9; 405-432
    2300-1976
    Pojawia się w:
    Rocznik Tomistyczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Czy relacja – najsłabszy rodzaj bytowości w metafizyce św. Tomasza – może stanowić fundament realnego bytu narodu?
    Can relation that has the weakest kind of being in St. Thomas’ metaphysics constitute a foundation for the real being of a nation?.
    Autorzy:
    Grzybowski, Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/452607.pdf
    Data publikacji:
    2016
    Wydawca:
    Naukowe Towarzystwo Tomistyczne
    Tematy:
    relation
    substance
    Thomism
    nation
    society
    metaphysics
    relacja
    substancja
    tomizm
    naród
    społeczeństwo
    metafizyka
    Opis:
    Relation is defined by St. Thomas as ordo unius ad aliud, in which three elements – the subject (the thing that is referred), object (the thing to which the subject is referred) and finally the cause of this referring (ground or fundament) – can be distinguished. Though relations are real, they are dependent in the order of existence upon their elements and, in a similar way as accidental properties, are forms of being secondarily added to a substance. Being of a relation is added to that of a substance and connected with it. Relation existing by virtue of its subject is the most imperfect being (imperfectissimum esse). It is the weakest form of beingness (esse) because it requires not only previous existence of a substance but also existence of other accidents that are causing relations. However, relations are the least perfect beings because a proper principle of relation presupposes its referring to something else (since its existence implies the reference to its opposed terms). Relation is an accident, because it inheres in the being of its subject. Furthermore, it depends for its being on the existence (esse) of something else besides this subject. A nation thus is a relation- based community that has an accidental character. It means that it does not exist in its own right, but always has existence due to individuals creating a community as a collective. The very idea of nation is based on social dimension of an individual, as well as on pursuit of the common good. A nation is a specific organism composed of individuals united by blood ties, common ancestry, territory, history, and broadly understood culture intricately connected through various relations.
    Źródło:
    Rocznik Tomistyczny; 2016, 5; 247-262
    2300-1976
    Pojawia się w:
    Rocznik Tomistyczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Z rodziny i z kultury – naród u Jana Pawła II
    From the family and from the culture – the nation by John Paul II
    Autorzy:
    Grzybowski, Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/559402.pdf
    Data publikacji:
    2012
    Wydawca:
    Gdańskie Seminarium Duchowne
    Tematy:
    Jan Paweł II
    język
    naród
    ojczyzna
    rodzina
    tradycja
    wspólnota
    community
    family
    homeland
    John Paul II
    language
    nation
    tradition
    Opis:
    W komentarzach i opracowaniach dotyczących osoby, posługi i działalności Jana Pawła II można przeczytać, że był jednym z tych papieży, którzy w ciągu ostatnich dwustu lat podejmowali problemy i zagadnienia społeczne. Jego społeczne przesłanie związane było bardzo mocno z tematyką moralną. Papież – jak właściwie wszystko, co podejmował w swoim bogatym nauczaniu – również i problematykę dotyczącą wspólnot, narodu, państwa, pracy czy ekonomii wiązał za etycznymi wskazaniami i zobowiązaniami. Jan Paweł II był przekonany, że tylko na bazie chrześcijańskiej koncepcji osoby może zostać stworzona właściwa wizja społeczeństwa. Naród jest dla papieża z rodziny i dla rodziny. Więź rodzinna oznacza jednak zarazem przynależność do wspólnoty większej niż rodzina, wspólnoty ludu i narodu, która wychowuje, z którą jesteśmy związani jednością kultury, języka i historii. Dla papieża to wspólnotowe dziedzictwo stanowi zarazem wezwanie w znaczeniu etycznym. Otrzymując język, tradycję, wiarę i dziedzicząc wartości składające się na całokształt kultury własnego społeczeństwa człowiek wzrasta w zrozumieniu siebie i swojego miejsca w świecie. Papież jest zatem przekonany, że droga do narodu prowadzi przez rodzinę i ród, samo słowo „ojczyzna” już suponuje relacje szczególne z rodzicami, ojcem, macierzą, matką. Stąd naród nie może być uważany za społeczność skonstruowaną, powstałą w wyniku pewnej umowy, ale jest wspólnotą naturalną, tak jak naturalne są podstawowe ludzkie więzi i relacje. Dlatego zarówno rodziny jak i narodu nie da się niczym zastąpić. Termin „naród” oznacza więc dla Jana Pawła II tę społeczność, która znajduje swoją ojczyznę w określonym miejscu świata i która wyróżnia się wśród innych własną kulturą, historią i tradycją.
    In the commentaries and studies upon John Paul II himself, his ministry and activity you can read that he was one of the popes, who in the past two hundred years, raised the social problems and issues. His social message was very strongly associated with the subject of moral. The Pope – and actually everything that he raised in rich variety of his teaching – also issues concerning communities, nation, state, labour and economics associated with ethical indications and obligations. He saw a man and environment created by him in a wide spectrum of social references – relationship that he takes on in the various communities – family, town, municipality, state, professional and scientific associations. For John Paul II, the nation was a natural community, the community form of life which grows out of existential-relational situation of a person, family, culture. Pope was convinced that only on the basis of the Christian concept of a person, the right vision of society can be created. The Nation is for the Pope out of the family and for the family. The family bond, however, also belongs to a community larger than the family, community of people and nation, who raises, to which we are bound by the unity of culture, language and history. For Pope this community heritage is also a call in the ethical sense. Receiving language, tradition, faith and inheriting values that make up the culture of his society, a man grows in understanding himself and his place in the world. The Pope is therefore convinced that the way to the nation leads through the family and origin, the very word fatherland already presupposes special relationship with his parents, father, mother, motherland. Thus, nation can’t be regarded as a constructed community, resulting from a contract, but it is a natural community, as are the basic natural human bonds and relationships. Therefore, there can be no substitute neither for the family nor the nation. The term nation for John Paul II means, the community, which finds its home in a certain place of the world and which stands out among the others with its own culture, history and tradition.
    Źródło:
    Studia Gdańskie; 2012, 30; 131-150
    0137-4338
    Pojawia się w:
    Studia Gdańskie
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-4 z 4

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