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Tytuł:
Wzajemne relacje między państwem a Kościołem w świetle katolickiej nauki społecznej
Mutual Relations Between the State and the Church in the Light of Catholic Social Doctrine
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1860463.pdf
Data publikacji:
1998
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author deals first with the evolution of mutual relations between the state and the Church in recent times, starting from Leo XIII. In solving these relations, the Pope based himself on a „perfect community,” whereas Pius XII, and later Vatican Council II and John Paul II, refer to the personalistic and communitarian approaches. Then the author goes on to discuss the state's neutrality as regards outlook and religion. According to the Church's social doctrine, the state should not be identified with any outlook, nor favour any religion as the dominating one. All the groups advocating a particular outlook and all the religions have equal rights to exist and develop. To make one group privileged would be against the others. Finally, the author depicts two models which show how to solve the mutual relations: the formal and informal models. The former is the concordat between the state and the Apostolic See; the latter model is a spontaneous, good cooperation between the state and the Church for the good of the same citizens who are members of the two communities.
Źródło:
Roczniki Nauk Społecznych; 1998, 26, 1; 111-119
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Państwo jako społeczność naturalna według św. Tomasza z Akwinu
The State as a Natural Community According to St. Thomas Aquinas
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1861283.pdf
Data publikacji:
1995
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
St. Thomas was certainly under the influence of Aristotle when he adopted the view that the State is a natural community, i.e. grounded in social human nature. It does not result from a social contract or class divisions of society, but is anchored in people as substantial subjects of social life. In view of this it has always existed in both an embryonic and developed form. And what is more, it will last as long as people will last. The author presented Thomas’s thesis about the natural character of the State in the following way: he first showed the genesis of the State based on an analysis of human nature; then he pointed out what the essence of the State and its basic functions consist in; eventually, he evaluated the opinions of St. Thomas against the background of the medieval theories of the State. The most important statement being that it is the aim, that is common good of all citizens, that decides about the essence of the State. The content of this good defines the basic functions of the State to which belong the following: ensuring material needs, care about good and virtuous life, and preserving internal order and external security. The thesis of the natural character of the State does not fall under any questioning, and yet some opinions over the centuries have undergone changes. We mean especially economical independence and religious character of the State. Even if the latter is developed to the utmost degree, it is and cannot be autarkic. The more so it cannot serve some supernatural aims, because this belongs to the tasks of religious community. The State’s activity must be reduced to the present day. Having thus corrected Thomas’s opinions, the thesis of the natural character of the State is fully justified. No wonder that it has been approved in the social teaching of the Church initiated by Leo XIII.
Źródło:
Roczniki Nauk Społecznych; 1995, 1; 11-26
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dialog w społecznym nauczaniu Kościoła
Dialogue in the Social Teaching of the Church
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1871229.pdf
Data publikacji:
1989
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Dialogue has been much talked about recently, though it is not always understood properly. That is why the author wanted to present the standpoint as it is presented in the social teaching of the Church. First, social-cultural conditions of dialogue has been pinpointed. The author finds them in the processes of secularization and pluralism which processes have led to the disintegration of traditional society, and in consequence to the development of other alternatives, options and choices. In the conditions of secularization and pluralism, both the Church and society /state/ has been, as it were, "forced" to enter into dialogue. Then the author concentrated of the evolution of the social teaching of the Church concerning dialoque. On the one hand, it consists in accepting tolerance at the personal level, and on the other hand, on a solidary cooperation at the social /national and all-human/ level. Both those levels are crucial for the development of man and mankind, nevertheless in the social teaching of the Church more attention has been paid to tolerance than to solidarity. Then the author discussed the conditions and types of dialogue. Certainly dialogue, despite various aspects, embraces three elements: subject, object and goal. The subject of a dialogue can be all equal partners. The object of a dialogue can be truths or values. The first case concerns a dialogue connected with people’s outlook on life, and the second a dialogue aiming at activity. The aim of a dialogue in common good of society which good is an aim of the state. This kind of a dialogue should be based on an agreement of basic social values. The conditions of a dialogue may work differently, depending on the conditions of place and time. Finally, the author emphasized that in the society of real socialism there is no room for dialogue without pluralism, without seeking consensus as to the fundamental values, and without cooperation of all social forces for the benefit of common good, properly understood by those who stand high in society and those who stand low.
Źródło:
Roczniki Nauk Społecznych; 1989, 1; 5-24
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Socjologia rytuału religijnego. Zarys problematyki
An Outline of the Sociology of the Religious Ritual
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1872886.pdf
Data publikacji:
1983
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The religious ritual is an underestimated field of sociological studies. On the one hand this situation results from long-voiced prejudice against folk religiousness which is very strongly associated with the religious ritual, and on the other hand it results from the opinion that in modern industrial societies the ritual is a dying-out phenomenon. It turned out, however, that despite socio-cultural changes, often very rapid and profound, the religious ritual either preserves its original character or its forms are changed, but it does not disappear. The present paper presents an outline of the problems of the religious ritual within the perspective of humanistic sociology and against the background of other types of rituals. The task proved difficult in view of a limited number of comparative material and the difficulty in separating the religious ritual from other rituals. The study of the religious ritual was divided into four parts. The first focuses on theoretical and methodological assumptions in the study in the ritual. The starting point was the concept of „real" man with particular consideration of symbolic dimension. A broad definition of the ritual was made including the definition of the religious ritual. In order to find a formal aspect of the problem the sociology of the ritual was considered a subdiscipline of sociology and given separate attention. The second part is concerned with the separation of the religious ritual from a range of other rituals. A typology of rituals was made (religious, aesthetic, civil-social rituals and the rituals of the cycles and crises of life), however, as this turned out to be insufficient a division into religious and secular rituals was introduced. The criterion of this division is ritual practices’ relation to sacrum and profanum. Other detailed criteria were analysed to differentiate between the religious ritual and other types of rituals (the kind of symbols used, implications of the rituals affecting other fields of life). The third part deals with the religious ritual only. Most attention was given to religious experience, the religious ritual being one of the forms of its expression. The primeval religious experience requires objectivization and routinization and hence, the author made an analysis of the institutionalization of the religious ritual. The functions of the ritual were divided into two groups: religious and social. To the former the following were included: the function of deepening the ties with sacrum, deepening the religious ties among the participants in the ritual and moral renewal of the individual and the religious group. From among the latter only the integration function was discussed. Part four included analyses of spontaneous factors like secularization, pluralism, industrialization, urbanization, and planned factors like controlled secularization, reform in the liturgy which affect changes in the religious ritual. Next, lism, industrialization, urbanization, and planned factors like controlled secularireligious rituals themselves. With reard to the former a change in the position of sacrum was underlined; with the latter, disappearance of sacrum in mixed rituals was noted. The author gives some hypotheses of the changes basing on the research made by Polish ethnographers and sociologists with the hypothesis of the more and more private character of the religious ritual as the most significant. The present paper is the first attempt to view the religious ritual in a broader perspective. This attempt is not an exhaustive one, nevertheless it can inspire sociologists to develop the studies in the rituals. It can also be of some use for participants in rituals and for priests.
Źródło:
Roczniki Nauk Społecznych; 1983, 11, 1; 5-84
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pluralizm społeczno-kulturowy a religia
Socio-Cultural Pluralism and Religion
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1876069.pdf
Data publikacji:
1980
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The article examines the essence of socio-cultural pluralism and ascertains whether and to what extent it is found in Polish society. The author represents the view that pluralism is closely linked to secularization understood as a process whereby various sectors of society become autonomous and liberated from the control and influence of the churches, or more generally of institutional religion. Industrialization and urbanization do not cause pluralism but merely contribute to the intensification of secularization processes and consequently to socio-cultural pluralism. Social pluralism is understood as the process of specialization of social institutions and their limitation to performing their own functions. This kind of pluralism is already firmly rooted in highly developed societies. Social institutions carry their own systems of meanings and they therefore compete for influence over society. Cultural pluralism is understood as a process spreading in individual consciousness. It manifests itself in the multiplicity and variety of meaning systems (P. Berger and T. Luckmann) or of the science of life (P. M. Zulehner). As in the social sphere, also in the sphere of culture pluralism creates possibilities of individual option, preference and choice. In Poland social pluralism is not firmly established, because of the special nature of a socialism-building state. On the other band, cultural pluralism develops and spreads. It is marked by individualism because of lack of support from social institutions. Cultural pluralism spreads as a result of secularization (spontaneous laicization) and is underestimated by social leaders. The official systems (Church and State) concentrate on „society as a whole”, while individual people succumb to cultural pluralism and construct their own worldviews.
Źródło:
Roczniki Nauk Społecznych; 1980, 8; 105-123
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Sto lat społecznego nauczania Kościoła
A Century of the Churchs Social Teaching
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1861515.pdf
Data publikacji:
1993
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The paper covers the century of the Church's social teaching whose limits are marked by the two encyclicals: Leo XIII's Rerum novarum (1891) and John Paul II's Centesimus annus (1991). During that time the Church's social doctrine crystallized concerning the social question, with its evolution proceeding from the „class question” to the „world question”. First the author discusses the social documents of the Magisterium Ecclesiae that were its responses to the „signs of the times” in different historical periods. Then he takes up the evolution of the social question which was formed depending on the circumstances, place and time. Next he concentrates on the „framework” of the social doctrine, analysing successively the notion of man, dignity and rights of the human person, fundamental ethical-social rules and the conception of the common good. Finally he presents the method of the Catholic social teaching, emphasizing the involvement of lay Catholics who are especially responsible for putting it into practice all over the world. In the end the author stresses that the Church's social teaching is a foundation for the developing dialog with various orientations occurring both in particular countries and in the whole world, that serves constructing a „common home” with various ranges: that of a country, a region, or the world in which „the whole man and each man” is the most important.
Źródło:
Roczniki Nauk Społecznych; 1993, 21, 1; 251-259
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ewolucja kwestii społecznej od Rerum novarum do Centesimus annus
The Evolution of the Social Question from Rerum novarum to Centesimus annus
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1861857.pdf
Data publikacji:
1992
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
According to the author the social question consists in a critical evaluation in the light of the ethico-social principles of the social status of various categories of groups of social strata within the State. It also deals with poverty, wrongs and injustice in the world as well as gives some practical hints on how to overcome those situations by means of establishing order within a State and peace in the world. The question contains two aspects: negative and positive. The social question in the papal encyclical deals above all with the Church's reaction to the extant situations in various domains of life and her participation in tackling pressing problems in social life. The social teaching of the Church cannot be separated from the social question. The author talks even about a feedback. The Church fulfils a prophetic and critical role (SRS no 41). For a long time the social question meant slavery and serfdom, and proletarism in the nineteenth century. According to the author Leon XIII did not condemn capitalism but favoured its evolutional transformation on the basis of justice; he rejected the way in which socialism wanted to solve the working class question. For a long time the social question was taken as a question of a single country in the „class” dimension. Starting from Pius XII the social problems are read out in the all-world scale − one needs international cooperation and a care for peace. Further documents of the Magisterium of the Church touch upon the international and national problems (Mater et Magistra, Pacem in terris) or world problems (Populorum progressio, Sollicitudo rei socialis). The author sees an evolution in the social teaching of the Church as a transformation from the object-oriented approach (eg paying attention to the so-called intermediate structures) to the subject-oriented approach (the dignity of the human person, man's rights) and personalistic approach. Gaudium et spes emphasizes that „the person is and should be principle, subject and aim of all social regulations...” (25). Paul VI stresses that development should be integral and should serve every man. John Paul II developed the personalistic orientation, treating man as „the first and principal” way not only for lay institutions but also for the Church. Since Mater et Magistra the stress has been laid not only on the social teaching of the Church but also on the formation to action in line with the Joc method: examine − evaluate − act. The author perceives an evolution in the social teaching of the Church as to the manner in which labour and capital are understood. From Leon XIII up to Vatican Council II these two values were put at one level. Since the Council the priority of labour over capital has been clearly stressed. It is most conspicuous in Laborem exercens. The author emphasizes that capitalism and socialism did not contribute to the liberation of human labour but rather to its constraint. The fact that labour has been given priority over capital the author calls labourism. Grasping solidarity not only as an ethico-social norm but also as a social fact is novelty in the social teaching of the Church.
Źródło:
Roczniki Nauk Społecznych; 1992, 1; 7-17
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Solidarność Jana Pawła II z krajami Trzeciego Świata
John Paul II’s Solidarity with the Countries of the Third World
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1871103.pdf
Data publikacji:
1990
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author pinpoints that the Church is one of the subsystems of the universal society, and in recent years Her authority has grown in the world. She is a moral power acknowledged by many people of various outlooks and religions. The Church has taken part in solving acute problems of the whole mankind. One of them is a solidary universal development, overcoming considerable disproportions between South and North, which problem bears a structural and moral character. Two encyclicals have been devoted to this problem: Paul VI’s Populorum progressio and John Paul II’s Sollicitudo rei socialis. John Paul II develops and renders more profound the subject-matter of the concept of man’s integral development and solidary development of mankind as it is found in Populorum progressio. He shows in Sollicitudo rei socialis the development not only in the perspective: person − nation − human society, but also in the perspective of particular countries, rich and poor alike. Development is „measured and directed in tune with man’s calling viewed in a total (integral) manner” (no 29). At this level development implies exercising man’s rights (a right to live and develop) and fulfilling duties. At the national level a true development consists in respect for subjectivity and rights based on man’s transcendental calling, justice, independence and the respect for the nation’s right to develop. At the international level a genuine development consists in a total respect for the identity of every people along with its historical and cultural characteristics. The development at these three levels requires an acceptance of common good and of the whole human family as well as practising solidarity. John Paul II regards the latter as a virtue which consists in „A firm and permanent will to engage for the sake of common good” (no 38). In the second part of his paper the author writes about the coefficients of underdevelopment. Aside to some economic and social domains of underdevelopment even more worrying are the domains of culture linked with the systems of values. To the coefficients of underdevelopment belong the following: illiteracy, a difficulty in accomplishing higher education, inability to participate in edifying one’s own nation, various forms of economical, social, political, religious exploitation and oppression of a person and his rights as well as any kind of discrimination. Another negative coefficient that has not been solved yet is the following: East−West, arms race, military conflicts, imperialism, neocolonialism and international debt. The economical crisis and unemployment are also included here. In the third part the author deals with the coefficients of development, that is, positive aspects which he finds in Sollicitudo rei socialis. The first one of them is people’s awareness of their own and other person’s dignity; the second one is a conviction of a radical interrelation, and in consequence, solidarity which induced to overcome the plague of wars, egoism, and on the other hand, to make efforts and engage (all for all). The third aspect is a respect for life, opposing abortion and euthanasia. Linked with that is a care for peace and conviction that it will be undivided. Peace is a work of justice, solidarity and development. Closing up the author is convinced that despite a pretty pessimistically outlined image of the contemporary world there are no grounds for despair and passivity. All people of good will have been called up by John Paul to restore this situation.
Źródło:
Roczniki Nauk Społecznych; 1990, 18, 1; 87-97
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Państwo opiekuńcze w ocenie katolickiej nauki społecznej
The Protective State in the Evaluation o f the Catholic Social Teaching
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1871226.pdf
Data publikacji:
1989
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The paper presents the conception of the protective state as regards the socialist system. The paper takes into account the assumptions of such state, the way of putting them into practice, and an evaluation of both in the light of the Catholic social teaching. The author pinpoints two basic assumptions, namely, the perspective of putting social justice into practice by the central body which is the state itself, and the idea of progress taken in its narrow /material and economic/ meaning. The problems of social justice, especially those connected with the division of human needs into the basic and individual needs, have been pinpointed here as the way of putting the protective state into practice. It turns out that the socialist state which state is essentially protective, is unable to satisfy even the basic needs of society. Consequently, it reduces its protective function and deprives people of their social minimum. In the light of the Catholic social teaching one should demand that society be treated as subject, be granted a relative autonomy', initiative and responsibility, and with those things should be granted both human individuals and various communities living in the state. Fair wages and respect for human and civil rights, especially the right to private initiative, are most significant here. The socialist state is reformable on condition that its politics is separated from economy, and that some structural reforms are made on pluralistic grounds which pluralism had been achieved earlier in social and economic life.
Źródło:
Roczniki Nauk Społecznych; 1989, 1; 25-43
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Państwo opiekuńcze: założenia i rzeczywistość
Der Wohlfahrtsstaat - Voraussetzungen und Wirklichkeit
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1871875.pdf
Data publikacji:
1987
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Das Modell des Wohlfahrtsstaates befindet sich sowohl in den westlichen Demokratien als auch in den sozialistischen Staaten in einer Krise. Es besteht aber ein prinzipieller Unterschied zwischen der kapitalistischen und der sozialistischen Wohlfahrtsfunktion des Staates. Die westlichen Demokratien machen die Erfüllung der Wohlfahrtsfunktion von der Wohlhabenheit des Staates abhängig. Im Sozialismus ist das anders. Die Wohlfahrt oder besser die soziale Sicherheit gehört zu seinem Wesen. Ohne die Erfüllung dieser Funktion ist der Bürger im sozialistischen Staat nicht imstande, das soziale Minimum zu erreichen. Anders gesagt: die mit den sog. Grundbedürfnissen der Menschen wie Ernährung, Wohnung, Gesundheitsfürsorge, Ausbildung, Ferien usw. im Zusammenhang stehenden Leistungen des Staates gehören zum sozialen Minimum. Mit den bestehenden Löhnen ist der Bürger nicht imstande, seine Grundbedürfnisse zu befriedigen. Der Autor des Artikels analysiert diese Problematik, indem er zuerst aufzeigt, worauf der Wohlfahrtsstaat beruht, danach die Voraussetzungen des sozialistischen Staates darlegt und sich schliesslich auf die soziale Realität im Sozialismus konzentriert, wobei er einigen Problemen der sozialen Gerechtigkeit besondere Aufmerksamkeit widmet. Am eingehendsten befasst er sich mit der Einschätzung der Voraussetzungen des Sozialismus und der sozialen Praxis im sozialistischen Staat am Beispiel Polens vom Gesichtspunkt der katholischen Soziallehre. Insbesondere macht er auf die Notwendigkeit der Entwicklung der Initiative der menschlichen Individuen sowie der Autonomie der kleineren und der grösseren Gemeinschaften im Rahmen des Staates aufmerksam. Eines wie das andere steht im Zusammenhang mit dem sog. zustehenden bzw. gerechten Lohn, von dem die Sozialdokumente der Kirche reden. Unter den polnischen Bedingungen ist auch eine Abstimmung des Fächers der Grundwerte sowie ihre Approbation und Realisierung wesentlich. Notwendig ist schliesslich die Errichtung einer personalistischen und humanistischen Sozialordnung, die sich auf die sozialen Grundprinzipien wie das Gemeinwohl, die Subsidiarität und die Solidarität stützt.
Źródło:
Roczniki Nauk Społecznych; 1987, 15, 1; 5-19
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pomoc dla samopomocy w świetle katolickiej nauki społecznej
Hilfe zur Selbsthilfe Im Lichte der katholischen Soziallehre
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1872269.pdf
Data publikacji:
1986
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Die Hilfe zur Selbsthilfe stellt ein Thema lebhafter Diskussionen unter den Vertretern der katholischen Soziallehre dar. Der "Fürsorgestaat" ist sowohl in den hochentwickelten als auch in den anderen Ländern nicht in der Lage, alle Bedürfnisse und Bestrebungen der Bürger zu erfüllen, umso mehr, also die bisherige übermäßige Sorge zu Passivität, Mangel an Initiative und fehlendem sozialen Engagement geführt hat. Deshalb richtet sich die Aufmerksamkeit gegenwärtig auf größere Spontanität und Engagement "von unten" u.a. bei der Lösung der sozialen Probleme in der Gesellschaft. Im vorliegenden Artikel wurde diese Problematik unter dem Aspekt des Subsiditätsprinzips herausgearbeitet, insbesondere seiner exponierten Dimension der Hilfe zur Selbsthilfe. Er ist in drei Kapitel gegliedert. Im ersten Kapitel konzentrieren wir uns auf die ethischen Grundlagen der Hilfe zur Selbsthilfe. Diese Grundlagen finden sich in der realistischen Konzeption des Menschen, der personalistischen Konzeption des sozialen Lebens und der humanistischen Konzeption der gesellschaftlichen Ordnung, welche sowohl die gemeinsamen Werte als auch den übergeordneten Wert der menschlichen Person berücksichtigt. Die Hilfe zur Selbsthilfe ist eine natürliche Bestrebung der Menschen, die selbständig, kompetent und verantwortlich die gemeinsamen Werte und damit ja auch die eigenen Ziele und Lebensaufgaben verwirklichen. Das zweite Kapitel zeigt auf, worauf die Hilfe zur Selbsthilfe beruht. Vor allem gehört sie zum positiven Aspekt des Subsiditätsprinzips, obwohl auch dessen negativen Aspekt große Bedeutung beikommt. Die größeren Gemeinschaften sollten den kleineren - und diese wiederum den menschlichen Personen, den einzigen substantiellen Subjekten des gesellschaftlichen Lebens - nicht deren Initiative und Autonomie nehmen. Die geleistete Hilfe soll "ergänzenden" Charakter besitzen, d.h. sie soll die Initiative "von unten" voraussetzen und sie lediglich unterstützen, insbesondere in Situationen des Kräfteverlustes kleiner Gemeinschaften und einzelner Menschen. Im dritten Kapitel werden die erzieherischen Implikationen der Hilfe zur Selbsthilfe besprochen. Dabei werden zwei Situationstypen unterschieden: die gewöhnliche und die außerordentliche Situation. Die erste umfaßt die Erziehung zur Reife, Verantwortlichkeit und Initiativentfaltung durch die Hilfe zur Selbsthilfe, aber mit Bezug auf die durchschnittlichen Mitglieder der Gesellschaft; die zweite ist auf dasselbe Prinzip gestützt, bezieht sich jedoch auf Behinderte und Teilbehinderte. Mit Blick auf die neueren Sozialdokumente der Kirche wurde der Erziehung zur Initiative und Verantwortlichkeit im wirtschaftlichen Bereich besondere Aufmerksamkeit gewidmet. Zum Abschluß wird unterstrichen, da/} die Gesellschaft von heute durch Konsumptionismus und Neoindividualismus bedroht ist, was auf die Perspektive der Anwendung des Subsidiaritätsprinzips in seiner Dimension der Hilfe zur Selbsthilfe verweist.
Źródło:
Roczniki Nauk Społecznych; 1986, 14, 1; 25-45
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pokój jako podstawowa wartość w społecznym nauczania Kościoła
Der Frieden als Grundwert in der Soziallehre der Kirche
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1872746.pdf
Data publikacji:
1985
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Einer der zentralen Werte, auf die sich die Sociallehre der Kirche seit Pius XII. konzentriert, ist der Weltfrieden. Der Autor analysiert diese Lehre und konzentriert sich zunächst auf die traditionelle und die neue Philosophie des Friedens. Die erstere legitimierte den Krieg /justum bellum/ als ein Mittel zur L0sung internationaler Konflikte. Die neuere Friedensphilosophie dagegen schließt aufgrund der völlig veränderten Weltsituation /quantitative und qualitative Zunahme der Kassenvernichtungsmittel/ den Krieg aus. Gegenwärtig ist der Frieden die einzige Alternative und ein für die Menschheit existentielles Problem. Die neue Philosophie des Friedens fordert aber nicht nur einen Ausschluss des Krieges, sondern auch das Finden dauerhafter Grundlagen für den Weltfrieden. Danach macht der Autor deutlich, dass die Kirche einen positiven, dynamischen und "offenen" Frieden verkündigt. Der positive Aspekt des Friedens kommt darin zum Ausdruck, dass der Frieden als übergeordneter Wert angesehen wird, mehr noch, dass er nur in Verbindung mit der Verwirklichung gesellschaftlicher Gerechtigkeit und Ordnung auf der ganzen Welt möglich ist. Der dynamische Aspekt des Friedens umfasst zwei Dimensionen: den Prozess gesellschaftlicher Umstrukturierung und den Prozess der Herausbildung von für den Frieden eingestellten Haltungen. Und die erwähnte "Offenheit" schließlich beruht darauf, dass der Frieden den Ideologien und Partikularinteressen entgegengesetzt ist und zugunsten allgeinmenschlicher und humanistischer Prinzipien existiert. Unter Beachtung der signalisierten Aspekte des Friedens analysiert der Autor dann die den Veitfrieden bedingenden Werte /Menschenwürde, Menschenrechte, Wahrheit, Gerechtigkeit, Freiheit und Liebe/ sowie die Entwicklung und Weltordnung als zwei Grunddimensionen des Friedens. Dabei unterstrich er besonders die Überwindung von Entwicklungsdisproportionen, die dem Welt frieden gefährlich werden können, sowie die Notwendigkeit einer Weltregierung, die mit entsprechenden Prärogativen und mit entsprechender Macht ausgestattet wäre.
Źródło:
Roczniki Nauk Społecznych; 1985, 13, 1; 5-19
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Permanentna socjalizacja religijna jako problem pastoralny
Permanent Religious Socialization as a Pastoral Problem
Autorzy:
Piwowarski, Władysław
Powiązania:
https://bibliotekanauki.pl/articles/1872888.pdf
Data publikacji:
1982
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Permanent religious socialization constitutes a problem not only for psycho- logy, sociology or social pedagogy but also for pastoral activity of the Church. The problem is connected with a broad socio-cultural context called pluralistic where in result of the secularizing processes the Catholic Church loses many of her old subjects of religious socialization and does not take much care over new subjects in this field. The term „permanent religious socialization” denotes exerting influence on children, the young and the adults in the sphere of teaching religious values, symbols and patterns of behaviour. The family is not sufficient as a subject of religious socialization; it would never be even if it thoroughly fulfilled its tasks. Other subjects of socialization are needed, those which will continue and supplement the socializing activities. The author’s hypothesis is that socializing activities of the family are „effective” during the early period of the child’s life. The family teaches the child the basic cultural patterns and religious behaviour. The former are more permanent than the latter. Outside-family subjects of socialization are necessary to continue the patterns of religious behaviour. Nevertheless, the basic cultural patterns may disappear when the patterns of religious behaviour are not preserved. The detailed problems of the paper contain: the pluralistic context, an analysis of secularizing processes present in the context, presentation of two important problems of permanent socialization in the field of religion, namely, the problem of specific subjects of religious socialization (organizations, religious communities, etc.) and pastoral reflections.
Źródło:
Roczniki Nauk Społecznych; 1982, 10; 151-167
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 17

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