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    Wyświetlanie 1-8 z 8
    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:
    Prawa człowieka w nauczaniu papieża Piusa XI
    Autorzy:
    Mazurek, Franciszek Janusz
    Powiązania:
    https://bibliotekanauki.pl/articles/1871730.pdf
    Data publikacji:
    1987
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Der Autor analysiert die Menschenrechte in der Soziallehre von Pius XI. auf dem Hintergrund der Weltwirtschaftskrise (1929-1932), der Festigung des sozialistischen Staates in Russland sowie des faschistischen Staates in Italien und des Nazistaates in Deutschland. Er ist der Ansicht, dass Pius XI. sich auf die Würde der menschlichen Person als die Quelle der Menschenrechte beruft. PiusXI. schrieb in QA, dass sich die Rechte des Menschen "aus seiner menschlichen und christlichen Würde" ergeben, die nach dem Bild Gottes, Ihm ähnlich, geschaffen wurde. Auf die Würde der menschlichen Person werden sich auch seine Nachfolger berufen. Pius X. verstand die Freiheitsrechte - das Recht auf religiöse Freiheit, das Recht der Eltern auf die Erziehung ihrer Kinder, auf die Wahl der Schule, das Recht der Kinder und Jugendlichen auf wahre Information in der Schule und auf richtige Erziehung - weitergefasst als LeoXIII. In der Enzyklika QA befasste er sich mit den Gesellschaftsrechten des Menschen -dem Recht auf gerechten Lohn, auf den Besitz von Eigentum, auf Versammlung, dem Recht auf Sozialversicherung, dem Recht auf Arbeit und entsprechende Arbeitsbedingungen, dem Recht auf Erholung und Freizeit, dem Recht auf Partizipation an der Mitregierung des Unternehmens und auf einen Anteil am Gewinn und dem Recht auf den Schutz dieser
    Źródło:
    Roczniki Nauk Społecznych; 1987, 15, 1; 43-49
    0137-4176
    Pojawia się w:
    Roczniki Nauk Społecznych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Prawa człowieka a prawa rodziny
    Human rights and family rights
    Autorzy:
    Mazurek, Franciszek Janusz
    Powiązania:
    https://bibliotekanauki.pl/articles/1857663.pdf
    Data publikacji:
    2001
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    prawa człowieka
    prawa rodziny
    Karta Praw Rodziny
    human rights
    family rights
    Chart of Family Rights
    Opis:
    Human persons living in a family have universal and indivisible rights that are based on man's inborn dignity. From the philosophical point of view that dignity is a substantial, autonomous and self-defining being. From the legal point of view it is a physical subject. On the other hand, family, from the philosophical point of view, is a sui generis reality – an accidental being. Family is not recognised as a legal subject in the Polish family law or in the new Constitution (of April 2, 1997). In the Chart of Family Rights family is recognised as a subject of law. The Chart does not have a character of a legal document – it does not have a binding legal force – so it can be said that family only is a subject of morality and not of law. However, in the Pact of Economic, Social and Cultural Rights family is recognised as a subject of law. A two-plane relationship occurs here. The foundation of the rights of a human person is his inborn dignity, whereas the rights of family members are the foundation of family rights. They are not collective human rights but the rights of another subject, that is of family. Family has social, freedom and solidarity rights with corresponding correlative duties.
    Źródło:
    Roczniki Nauk Społecznych; 2001, 1; 97-128
    0137-4176
    Pojawia się w:
    Roczniki Nauk Społecznych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Godność człowieka a prawa człowieka
    Human Dignity and Human Rights
    Autorzy:
    Mazurek, Franciszek Janusz
    Powiązania:
    https://bibliotekanauki.pl/articles/1873047.pdf
    Data publikacji:
    1980
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The author narrows down his subject to consider whether the idea of human dignity as found in the documents of the United Nations Organization is inspired by the Christian doctrine. The article also sets out to clarify the relation between natural law and human rights. Human rights are all those rights that follow directly from human dignity; they are for that reason universal, inviolable and inalienable; they are adequate to human dignity and they protect it. Dignity is indicated to be the source of human rights by the entire philosophical tradition regarding natural law as developed within the doctrine of the Church, and also by the documents of the United Nations Organization, in particular the Pacts of Human Rights. Human rights can appear in the form of non-positivized natural law or in the form of positive law, laid down in state or international documents. The author shows the terms „human nature” and „human dignity” to be synonymous. Pacem in terris employs them interchangeably, and the United Nations documents use the term „human dignity”. Much attention is devoted to human dignity in the Scripture, ancient philosophy, patristics, the philosophy of the Middle Ages (Thomas Aquinas), the Renaissance (Picco della Mirandola), the Enlightenment (I. Kant), and in modern thought (J. Messner). Human dignity is considered from theological and philosophical viewpoints. From the point of view of theology it is defined in terms of man’s creation in the image of God and of his adoption as a son of God by grace. From the philosophical, viewpoint, it is defined in terms of reason, conscience and freedom. Dignity is a value that is innate, permanent, inalienable, universal and dynamic, proper only to man. Since human rights follow directly from human dignity, they share its attributes. The contemporary ideas of human dignity and human rights are inspired by the Christian doctrine, as has also been pointed \it by non-Christian thinkers, e.g. E. Bloch and L. Kolakowski. In the author’s opinion, the connection between the idea of human dignity as found in the United Nations documents and the Christian doctrine is manifested by the fact that both make use of the same elements to define human dignity within the natural order. Man, man’s dignity, is the central value for Christianity. Pope John Paul II writes in Redemptor hominis: „In reality, the name for that deep amazement at man’s worth and dignity is the Gospel, that is to say: the Good News’\ That deep amazement, he says, „is also called Christianity”.
    Źródło:
    Roczniki Nauk Społecznych; 1980, 8; 19-48
    0137-4176
    Pojawia się w:
    Roczniki Nauk Społecznych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Integralność praw, człowieka
    Integrity of Human Rights
    Autorzy:
    Mazurek, Franciszek Janusz
    Powiązania:
    https://bibliotekanauki.pl/articles/1849411.pdf
    Data publikacji:
    2020-05-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    prawa człowieka
    prawa człowieka do wolności sumienia
    wolności religijnej i wolności opinii
    human rights
    human rights for freedom of conscience
    religious freedom and freedom of opinion
    Opis:
    The leading motif in the Church’s teaching is the inborn and supernatural dignity of each human being that is the only and supreme moral norm. It is from this norm that human rights and other principles follow. The first and fundamental way of the Church is recognizing each human being’s dignity, and reminding: Respect the dignity and freedom of every human person! During the meetings of the OSCE the Holy See mainly promoted the right to freedom of conscience and of opinions in connection with all human rights. It postulated recognition of human rights as a principle of the international law. Overcoming the dispute concerning the contents of the concept of human rights was possible, among others, at the Vienna Conference. There it was said that all human rights follow from the dignity of the human person and from the human being’s inherent value; it was also stated that the human person is the main subject of human rights and fundamental freedoms, so he should be their main addressee and actively participate in the realization of the rights. In the document accepted at the Copenhagen Conference the human person was recognized as the supreme value that is the foundation of the inborn and inalienable human rights. Moreover, the contents of the concept of the right of man to freedom of conscience, to religious freedom and to freedom of opinions is contained in Art. 18 and 19 of the Universal Declaration of Human Rights and developed in the same articles of the International Convention for Personal and Liberation Rights. The human rights may be protected in democracy and in a law-governed state. John Paul II stressed that real democracy is possible in a law-governed state on the basis of the correct concept of the human person. The essence of democracy is respecting all the human rights.
    Źródło:
    Roczniki Nauk Społecznych; 2009, 37; 7-31
    0137-4176
    Pojawia się w:
    Roczniki Nauk Społecznych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Prawa człowieka w encyklikach papieża Leona XIII
    Die Menschenrechte in den Enzykliken des Papstes Leo XIII
    Autorzy:
    Mazurek, Franciszek Janusz
    Powiązania:
    https://bibliotekanauki.pl/articles/1871733.pdf
    Data publikacji:
    1987
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    In der Einführung erklärt der Autor, warum die Päpste des 18. und 19. Jahrhunderts einen negativen Standpunkt gegenüber der Konzeption der Freiheit und der Rechte des Menschen der Aufklärungszeit vertraten. Dieser Standpunkt wurde dem Autor zufolge von doktrinellen Gründen bestimmt, und nicht von einem Konservatismus der Päpste, wie viele Autoren meinen. Er unterstreicht, dass auch G. Hegel und K. Marx die liberale Konzeption der Menschenrechte aus doktrinellen Gründen scharf kritisierten. Kritisch schätzte dieses Konzeption auch J. Maritain ein. Der Autor verwirft die Ansicht, die Kirche hätte sich erst seit dem Pontifikat von Johannes XXIII. (Pacem in terris) für die Menschenrechte zu interessieren begonnen. Er ist der Meinung, dass sich schon Leo XIII. mit den Menschenrechten expressis verbis befasst hat, und nennt die Enzyklika Rerum novarum eine Deklaration der sozialen Rechte des Menschen. Mit dem Schutz der Menschenrechte befasste sich die Kirche ja von Anfang ihres Bestehens an. Die praktische sozial-karitative und Bildungs- und Erziehungsarbeit der Kirche wurde in der Gesetzgebung der Staaten nach langen Jahren endlich in den Rang eines Rechtsschutzes erhoben. Leo XIII. befasste sich in seinen Enzykliken mit den Freiheitsrechten -dem Recht auf Gewissens- und Bekenntnisfreiheit, dem Recht auf Freiheit des Wortes und der Lehre - und den Gesellschaftsrechten - dem Recht auf Arbeit, dem Recht auf gerechten Lohn, auf den Besitz von Privateigentum, dem Recht auf Versammlung (Schaffung von Gewerkschaften), auf Erholung, entsprechende Arbeitsbedingungen, dem Recht auf den Schutz dieser Rechte von Seiten des Staates.
    Źródło:
    Roczniki Nauk Społecznych; 1987, 15, 1; 33-41
    0137-4176
    Pojawia się w:
    Roczniki Nauk Społecznych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    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:
    Godność osoby ludzkiej i obiektywne normy moralne jako reguły w działalności gospodarczej
    Dignity of the human person and objective moral norms as rules in economy
    Autorzy:
    Mazurek, Franciszek Janusz
    Powiązania:
    https://bibliotekanauki.pl/articles/1852622.pdf
    Data publikacji:
    2006
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    osoba ludzka
    godność
    normy moralne
    prawa człowieka
    wartości uniwersalne
    wartość pracy ludzkiej
    bezrobocie
    human person
    dignity
    moral norms
    human rights
    universal values
    value of human work
    unemployment
    Opis:
    The author subjects to revision the economic liberalism supporters’ views, according to which there is no room for universal moral norms in the area of economy. The conception of homo economicus accepted in economy and the exclusive rule of profit are a manifestation of reductionism. The conviction that the free competition – free market – acts mechanically and impersonally and solves all economic-social problems in the best way is basically incorrect. In free competition there are positive and negative elements. Free competition – “yes, but what kind?” In the article a possibly complete picture of man is shown. Man is a reasonable creature, he is internally free and able to recognize good and evil (owing to his conscience) and owing to this he is the most perfect being in the created world. In his nature, man is a social being (ens sociale); a spiritual-bodily unity; he is not completely actualized but he is open to development; he is a religious and working creature (laborem exercens, homo economicus); he is able to do good, devote oneself to others, to build just – albeit not ideal –systems: legal, cultural, social and economic. But man is also able to do evil: to kill others, to steal, to lie, to wage wars, to commit acts of terrorism and of genocide, to build concentration camps, to manipulate the needs and mentality of whole societies and to enslave others by means of mass media – that is to form a one-dimension man. In the theological-biblical language this is called sinfulness of the human nature. And finally, man is capable of – as H. Marcuse writes – “scientific idiotism”. The highest value is the inborn, n a t u r a l, dignity of the human person, which is pointed to by his mind, inner freedom and conscience. Man is created in God’s image (imago Dei). Christ’s incarnation and redemption of man show his s u p e r n a t u r a l dignity. This is theological-biblical justification. Also philosophical (rational) justification is given. The former one is binding for believers, and the latter is for unbelievers. In the Catholic social teaching both justifications are given. The ontic structure of the human person in itself gives rise to obligations, it is the highest norm. It is defined in the following form: the human person should be respected for himself, because he is a person, and not for any other reason (persona est affirmanda propter se ipsam). The very human person, his dignity, is the fundamental norm of morality that is searched for. The Decalogue, objective and universal moral norms as principles show how to respect and protect the human person. It is not recognizing and complying with moral norms and human rights for themselves that is meant here – art for the art’s sake (pure formalism) – but protection of one’s own dignity and the dignity of every other person. Both moral norms as principles and human rights have been discovered slowly, step by step, but regressions also occur; this especially happened in the 20th and at the beginning of the 21st century. Human persons are the subjects of all communities – the family, the nation, the universal human society (familiae humanae), production and service institutions. The communities do not exist by themselves, but human persons are their foundation. Human persons, and not various systems, are the subject of any activity, for the systems are not persons or super-persons – Super Ego. Hence the thesis put forward by some economists that the system is ruled by an invisible hand is absurd. In human rights three elements are distinguished: their source, contents and protection. These constitute an integral whole. However, identifying a part with the whole (pars pro toto) is a logical mistake. The debate about man’s right to work can be solved after removing this logical mistake and introducing a new term: “the right for work”; showing that work is one of man’s fundamental needs, that it is a universal phenomenon, has a multi-aspectual dimension of values. Work is an anthropological (personal), moral, social, cultural, historical and economic value. Together with the multidimensional value of work the multidimensional evil of unemployment can be seen. There have been various economic models, even in capitalism. After the fall of socialism the thesis is proclaimed that capitalism is the only alternative (logical quantifier). Recognizing the priority of the real capital over work treated as a tool and commodity bought in the so-called work market is the essential feature of capitalism. John Paul II perceives numerous positive elements in capitalism, but he also sees a few negative ones: “We have found out that the thesis saying that after the defeat of real socialism capitalism remains the only model (logical quantifier) of economic organization is unacceptable.” He does not suggest another model, but generally he states that it is “… a society in which there are: freedom of work, enterprise and participation” that is meant here. He adds: “Economy that does not take into consideration the ethical dimension and does not attempt to serve the good of man – each man and the whole man – in fact does not even deserve the name of «economy» understood as reasonable and benevolent management of material resources”. Although he sees positive elements in the process of globalization, he puts forward an imperative demand to base it on the principle of the dignity of the human person and his rights, and the good of the whole human family (familiae humanae). In the area of economy “ … in the field of economy nobody may insult the human dignity without a punishment, which dignity God himself respects greatly” (Leo XIII).
    Źródło:
    Roczniki Nauk Społecznych; 2006, 34, 1; 19-53
    0137-4176
    Pojawia się w:
    Roczniki Nauk Społecznych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-8 z 8

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