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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:
Założenia nowego ładu gospodarki światowej
Foundations of the New World Economic Order
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1876228.pdf
Data publikacji:
1978
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author analyses the United Nations documents referring to (the so-called “new world economic order”, and particularly to the Charter of Economic Rights and Duties of the States and documents of the Church referring to the problem of development of the Third Worlds. Extant economic structures are characterised by the-division .Of the world into centre and peripheries dependent on the former and are. formed on- the basis of wrong individualistic-liberal principle of profit and free competition - — without the participation of the Third World. Socio-economic development of the international community within the framework of these structures, is' impossible. The Charter of Economic Rights and Duties of the States concentrates on three problems: firstly, on securing the sovereign equality of all states; secondly, on industralization of the Third World: thirdly, on improvement of terms of trade. Basing his argument on the social doctrine of the Church, the author accepts the following leading principles from which requests for help, and s recommendations for development policy may be derived: the principle-of equal access to material and cultural goods for all people; the principle of equality of all people and all states in their dignity; and the right of every person to integral development. The author points out the principle of justice as the most important of the fifteen principles listed in the above mentioned charter. International justice is based, according to the author, on two inseparably linked extremes: on ”suum cuique tribuendi” — on what falls by right to every subject, and on cultural- -economic cooperation as an essential factor of realization of that ”suum”. International justice should be realized in three dimensions: as justice in the sphere of production of goods (distribution of work); as justice in economic take-off; and justice in distribution of economic goods (profit). The program of the new world economic order takes for granted not exactly and not only the change on behalf of .the Third World done at the expense of other industrialized countries, but also the radical transformation both of inter- national and internal economic structures. Such a transformation would be in the interest of developing countries. The postulate of change an the international division of work, which constitutes one of the elements of the program of the new order, has two aspects: a — the industrialization of developing countries which, according to the Declaration of Lima, should reach 25% share in world production in the year 2000; b — granting priviledged conditions of sale on the markets of industrialized countries to export from developing countries (that should be done by introduction of preferential tariff for that export). Another important element of the new world economic order is the tendency toward gaining economic independence — understood as sovereignty dn relation to the ownership supplies, control over the activity of spuprastate corporations, along with the nationalization of foreign capital. This program also includes the proposition of trade improvement and profit stabilization. The program of the new world economic order evolves toward the creation of a system of economic assistance which is also called the system of economic security of developing countries. This system is composed of three elements: a — an integrated raw-materials program assuming the change in the relationship between prices of raw-materials and industrial goods, and profit stabilization; b — the extinction of foreign debts of developing countries; c — the covering of the trade deficits of developing countries. Moreover, this evolution can be seen in the transition from the concept of economic growth to the concept of integral development. The author further believes that the Convention of Lome is an attempt to bring to life the assumptions of the new world economic order.
Źródło:
Roczniki Nauk Społecznych; 1978, 6; 215-232
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zagadnienie urbanizacji w społecznych dokumentach Kościoła
Fragen der Urbanisierung in sozialen Dokumenten der Kirche
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1876188.pdf
Data publikacji:
1979
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Der Verfasser beweist, dass Prozesse der Urbanisierung auf verschiedenen Gebieten vorlaufen, und zwar auf einem wirtschaftlichen, demographischen, kulturellen und gesellschaftlichen Gebiet. Dieses Prozess soll unter diesen unterschiedlichen Aspekten bewertet werden. Unter einem wirtschaftlichen Gesichtspunkt kennzeichnet sich die Urbanisierung durch einen ständigen Zuwachs von Zinsen der Menschen, die in ausserlandschaftlichen Berufen tätig sind. Je besser das Land entwickelt ist, desto grösser ist sein Urbanisierungsgrad, in der ersten Phase der Urbanisierung lenkte man grosse Aufmerksamkeit auf Befriedigung der materiellen Bedürfnisse, die heutige Zivilisation enthüllt immer neue Bedürfnisse, die mehr mit „sein" als mit „haben" verbunden sind, woauf Mater et Magistra hinweist Für Ausdruck eines Fortschritts des Humanismus nimmt dieses Dokument das menschliche Streben, mehr einen Beruf und Bildung zu erreichen, als zürn Vermögen zu kommen. Vom Standpunkt der Demographie aus, äussert sich die Urbanisierung im Prozess der Migra tion der Bevölkerung vom Lande in die Stadt. Im Brief des Apostolischen Stuhls vom 11V 1965 an gesellschaftliche Tage in Spanien wurde festgestellt, dass es erfolglos sein wäre, alte paternalistiche Strukturen, in deneu grosse Menschenmenge viele Jahrhunderte lang lebte, zu bedauern. Der Autor beweist, dass sich der Schwerpunkt des Urbanisierungsprozesses unter einem demographischen Gesichtspunkt verschoben hat, und zwar zu den Ländern der dritten Welt wo sich es anders, als in europäischen Ländern im 19 Jahrhundert vollzieht. Die Stadt lockt nicht mehr, sondern das Dorf stosst hinaus. Patologie des Gesellschaftslebens (Rauschgifsucht, Prostitution, Alkoholismus, Zuwachs an Kriminalität) haben ihre Gründe — Autors Meinung nach — nicht so im Mieleu der Stadt als im Mangel an Vorbereitung der Dorfleute zum Leben in einem neuen Milieu der Stadt. Oer Autor meint, dass die. Urbanisierung, die eine unwiderrufliche Stufe in Entwicklung von einer menschlichen Gemeinschaft sei, kann und soll vom Menschen gesteuert werden. Unter einem kultur—gesellschaftlichen Gesichtspunkt vollzieht sich die Urbanisierung als ein neues Lebensstil — Erscheinung von neuen Denkweisen, neuen Bedürfnissen, neuen gesellschaftlichen Verhältnissen Gaudium et spes deutet, dass immer deutlicher das Bewusstsein des Gefühls der Menschenwürde {n 26) und eine übermässige Empfindlichkeit, wenn es um Freiheit geht (n. 4). wachsen Das Prpzess der Urbanisierung begleitet stellt Octogesima Adveniens fest, eine egalitaristische und demokratische Tendenz Die Urbanisierung bringt den Begriff von Freizeit, die zur Vervollkommnung eigener Persönlichkeit und Entwicklung der Kultur ausgenutzt sein (GS n 61) Die Urbanisierung ist ein Prozess der Entstehung eines neuen Weltmusters, und Christen sind verpflichtet, diesem Prozess eine Richtung und einen Inhalt anzugeben. Das Leben in einer Grossstadt hat seine Vor und Nachteile. In der Heiligen Schrift werden Städte oft als Herd des Bösen, des Hochmuts und des Atheismus dargestellt, andererseits wurde Jerusalem zum Bild einer heiligen Stadt, zum Bild des vom Himmel hinabgestegenen (Ap. 3. 12).
Źródło:
Roczniki Nauk Społecznych; 1979, 7; 49-61
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
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:
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:
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:
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:
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:
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:
Problem sprawiedliwości międzynarodowej
International Justice
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1876952.pdf
Data publikacji:
1976
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
In party I of the article the author attempts to present the relationship between justice and other values; Part II deals with the subjects of universal community; Part III discusses planes and forms of dispensing social justice. Nowadays international justice is mentioned besides traditional forms of justice, i. e. substitutional, distributional, social and legal. It seems to result from the birth of international community. All kinds of justice possess a common feature. Termed the principle of justice, it encourages granting what is lawfully due to other subjects as well as legalizing the right to achieve individual aims. Justice may be understood as moral competence, moral principle, social order founded upon the principle, and action which follows from respecting the law and duties. The author is essentially interested in justice as action. Being the realization of natural law, justice is moral action by means of which what is rightfully suum, cuique reddendi his is given to the other. It is also an activity through which man attains his own aims to which he is entitled. Justice is related to other values, such as truth, liberty and good (common). Just action must be founded upon the true knowledge of man, his dignity, equality, rights, duties, aims and tasks. It also implies liberty since any enforced action is not truly human and as such it can serve to realize neither action nor laws of both the individual and the community. Justice is also connected with good (common) which constitutes its subject, these are personal good i. e. integrated development, and instrumental one, i. e economic and cultural goods. In Part II the author attempts to present the subjects of laws and duties in the international community. He analyses theological, philosophical and sociological aspects of the problem, and lays down moral and legal norms that should be in face in the community. If we consider the philosophical and theological aspect, then it is possible to discuss the existence of universal (international) community; the sociological aspect implies merely the framework of such a community, while its full realization is still the postulate of the common good. The attitude of many authors, including the Code of International Morality which treats particular states as subjects of this community, cannot be maintained according to the notins of natural law. Already F de Vittoria proved that individuals and states constitute the subjects of this community, and at present the same opinion is expressed by many sociologists interested in international relations. It is worth adding that also international organizations and nations (ethnic minorities) are its subjects. The same subjects are the subjects of rights and duties in the universal (international) community. One should look for the foundations of legal force of the norms valid in the universal community in the value of an individual. The same natural law which determines the norms of conduct between particular citizens should also rule the relationships within the universal community. Natural rights of every national (state) community and other social groups result from the very nature of man and the demands of social life. As there exist mutual rights and duties of particular countries, their mutual relations should be founded upon the principle of justice. The author accepts J. Messner’s definition of international justice. He stresses the existence of two interrelated elements, suum cuique, and economic and cultural cooperation as in important factor of accomplishing the cuum. International justice is realized by means of varied cooperation rather, than sharing the their goods by the developed countries. The latter form can lead merely to the short- -lived satisfaction of the consumer’s needs. Although such equality is of a passive nature, it is necessary now. The teachings of bona superfluora formulated by Fathers of the Church, are extended by Populorum progressio from the individual plane to the international relations. Christian ethics always has stressed the universal appropriation of economic and cultural goods and the universal natural law entitling to their use. The idea of universal appropriation of mundane goods is of absolute and timeless value, independent of historical or social determinants and there is no need to verify it. Teachings of the Church concering the economic goods (ownership) and cultural are considered from the viewpoint of universal international community. The author stresses that scientific and technological as well as economic and cultural cooperation constitute the proper form of dispensing international justice. It is cooperation rather than aid since poverty and illiteracy cannot be abolished without the participation and effort of the developing countries themselves. They have to change their social and economic structures as well as the mentality of social groups. Cooperation but not aid demands changes in the structure of world economy. This is not only a moral postulate but also one resulting from the interests of both developed and developing countries. Individual national interests and universal interests are identical as nowadays common good of a particular state cannot be separated from the good of the whole family of men. Development and welfare of one nation at the same time both follow from and prompt welfare and development of other nations. Peace constitutes the common interest of all peoples of the world. The author thinks that to a certain extent the duty of developed countries to help the developing ones may follow the principle of restitution. It is a historical fact that the rich countries have achieved their present economic level by means of, among other things, colonial exploitation. International justice should be realized through: — respect of dignity of the human being, preservation of the rights of man as well as rights of nations and countries to existence and development;— cooperation in the field of science, technology, economy and culture;— proper and just, fixed prices of agricultural raw materials and products;— participation of the developing countries in the decisions concerning economic problems of the international community.
Źródło:
Roczniki Nauk Społecznych; 1976, 4; 19-40
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Prawo do rozwoju
The Right to Development
Autorzy:
Mazurek, Franciszek Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1872878.pdf
Data publikacji:
1983
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The development of the human person should be full i.e. it should add to the development of every man and the whole man. The development is achieved through education, rearing, one’s own work, food, clothing, home and medical care. In the present world there live about one thousand million illiterate people (including the old and children under school age). According to UNICEF's report on 1981—82. 17 million children died of hunger and it is estimated that about haft of all the children living in the Third World countries is underfed and over 300 million is physically or mentally retarded. Every man has the right to education and modicum of living, however, the universalism of these rights is not parallelled by their universal protection. It is seems to be a hypocrisy that the problem of human rights is being politicalized and the quarrel over human rights between the East and West still continues in the face of a blatant threat to the rights to living and to development. In this situation the humanism of modern industrial societies appears as egoistic and selective. In the paper the author associates human rights with human needs but does not identify them. The level and range of satisfying the needs are the level and range of the realization of human rights. The author includes, after K. Vasak, the right to development to the rights of the third generation. In his opinion this right is a synthesis of all human rights. The synthesis expresses the unity of human rights and indivisibility of their realization. All rights have a universal dimension, but when the right to development is considered as a synthesis, not only its universal dimension is emphasized in the sense of its applying to every individual but also the universal dimension of its realization. The right to development is a solidarity right for „the full development of man must go together with the development of the whole mankind in solidarity” (Pope Paul VI). This is a dynamic right since it obliges individuals, national minorities, nations, countries and the whole public in the world to act for the benefit of human development and demands changes of unjust socio-economic structures. The objects of the right to development are individual persons, states, national minorities, nations, and the whole mankind. The author treats this right as a human right when he considers an individual person as an object of the right; when other objects are considered, the right is treated as a collective one. The author disagrees with these who consider the right to development as a collective right only.
Źródło:
Roczniki Nauk Społecznych; 1983, 11, 1; 215-247
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 31

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