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Tytuł:
Stereotip Poljaka v russkoj literature XIX–XX vv.
THE STEREOTYPE OF A POLE IN THE RUSSIAN LITERATURĘ OF THE 19TH AND 20TH CENTURIES
Autorzy:
Levkievskaja, Elena E.
Powiązania:
https://bibliotekanauki.pl/articles/611285.pdf
Data publikacji:
2002
Wydawca:
Uniwersytet Marii Curie-Skłodowskiej. Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej
Tematy:
the stereotype of a Pole in Russian literature
the image of a Polish “master”
Pan-Slavism
the change of perspective
dignity
humanism
resistance against oppression
stereotyp Polaka w literaturze rosyjskiej
obraz polskiego „pana”
panslawizm
zmiana perspektywy
godność
człowieczeństwo
opór wobec przemocy
Opis:
Stosunek Rosji do Polski można – zdaniem autorki – określić słowami Katullusa: „nienawidzę i kocham”. Nienawiść miała źródło w politycznej walce dwóch państw, której pamięć po stronie rosyjskiej sięga XVI- i XVII-wiecznych wojen, kiedy to utrwalił się obraz polskiego „pana”, butnego, chełpliwego i fałszywego, Polaka-wroga. W XVIII i XIX wieku rosyjska poezja patriotyczna opiewała zwycięstwa Rosjan nad Polakami, zwłaszcza w roku 1795 i 1831. Wytykana Polakom duma, buntowniczość, niestałość, obcość wśród swoich (tj. Słowian) miały podstawę polityczną, bo kłóciły się z ideami państwowego rosyjskiego panslawizmu, a także teologiczną (w duchu prawosławnym), bo pozostawały w sprzeczności z ideałem pokornego chrześcijanina. W XX wieku następuje zmiana perspektywy i przewartościowanie tradycyjnych charakterystyk. „Polska duma” zaczyna być postrzegana jako wyraz poczucia godności, nieodłącznego od człowieczeństwa (tak w wierszach Maryny Cwietajewej), a polska buntowniczość i niepokorność – jako zdolność do sprzeciwu i nieugiętego oporu wobec przemocy (wiersze Dawida Samojłowa). Nie zmieniły się przypisywane Polakom cechy, zmieniła się ich ewaluacja.
It is claimed that the relationship of Russia towards Poland may be described with Catullus’s words: „I hate and love”. The hatred derives from the political struggle between the two countries, the memories of which on the Russian side go back to the wars of the 16th and 17th centuries, when the image of a Pole-enemy, a Polish arrogant, boastful and double-faced „master” took shape. In the 18th and 19th centuries, Russian patriotic poetry extolled the praises of Russian victories over Polish forces, especially those from 1795 and 1831. The reproach to the Polish pride, rebelliousness, instability, and alienation from their kin (i.e. Slavs) was based on political and theological premises, the former because these characteristics stood in opposition to the ideas of the Russian panslavism, the latter because they did not mat.ch the ideal of a humble Christian. In the 20th century there comes a change of perspective and re-evaluation of traditional characteristics: „Polish pride” begins to be seen as a manifestation of dignity, inextricably linked with human nature(in the poems of Marina Tsvetayeva), whereas Polish rebelliousness and reluctance to submission as the ability to adamantly resist force (in the poems of David Samoylov). What changed were not the characteristics themselves but their valuation.
Źródło:
Etnolingwistyka. Problemy Języka i Kultury; 2002, 14; 93-104
0860-8032
Pojawia się w:
Etnolingwistyka. Problemy Języka i Kultury
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Prawa i godność człowieka we współczesnej bioetyce
The Human Rights and The Human Dignity in The Contemporary Bioethics
Autorzy:
Bołoz, Wojciech
Powiązania:
https://bibliotekanauki.pl/articles/1817724.pdf
Data publikacji:
2004-12-31
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Tematy:
Bioetyka
prawa człowieka
godność człowieka
Bioethics
human rights
dignity of man
human dignity
Opis:
In contemporary bioethics dominate two trends dealing with two basic ethical solutions. First of them is utilitarianism concerning utility as a criterion of judging between what is right and what is wrong. The second trend applies to human rights and human dignity, which are to be obeyed without any exceptions. Utilitarianism protects the strong and prosperous people in society and excludes those who are weak and not capable of independent life. The concept of human dignity protects each and every human being including the weakest ones. It is therefore characterized by real humanitarianism. In addition, it has one more outstanding virtue; in the contemporary world, it is the most widespread and understandable ethical code. It enables people of different civilizations to communicate with understandable ethical language. In the world constantly undergoing global processes, it is of great value. Although there are a number of discussions concerning the way of understanding human dignity and human rights, their universal and ethical meaning; there are certain international acts of law concerning biomedicine that support the concept of human dignity as the most adequate concept for contemporary bioethics. As an example, the European Convention on Bioethics can be taken. The article includes the most significant topics concerning understanding, history, and application of law and human dignity in bioethics.
Źródło:
Studia Ecologiae et Bioethicae; 2004, 2, 1; 189-212
1733-1218
Pojawia się w:
Studia Ecologiae et Bioethicae
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Aksjologiczne podstawy integralnej ochrony środowiska przyrodniczego i ludzkiego
Axiological principles of integrated protection of human and natural environments
Autorzy:
Bołoz, Wojciech
Powiązania:
https://bibliotekanauki.pl/articles/1817667.pdf
Data publikacji:
2006-12-31
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Tematy:
kryzys ekologiczny
antropocentryzm
biocentryzm
chrześcijaństwo
umiarkowany antropocentryzm
prawa człowieka
godność osoby
ecological crisis
anthropocentrism
biocentrism
Christianity
moderate anthropocenrics
human rights
human dignity
Opis:
OW ciągu ostatnich dekad jesteśmy świadkami znaczącej zmiany w mentalności ludzi i ich stosunku do środowiska naturalnego i jego ochrony. Zmianie tej towarzyszą różne zasady aksjologiczne, wśród których można wyróżnić: 1) koncepcję antropocentryczną, która w centrum stawia człowieka i przyznaje mu uprzywilejowane miejsce wśród innych gatunków; 2) koncepcję anty-antropocentryczną, która akcentuje równość gatunków i domaga się odwrócenia orientacji humanistycznej ugruntowanej przez europejskie oświecenie; 3) koncepcję umiarkowanie antropocentryczną, która podkreśla ludzką troskę i odpowiedzialność wobec ekosystemu. Ponieważ zaburzenia równowagi ekologicznej jest skutkiem działania człowieka i znakiem kryzysu kulturowego, konieczne jest uświadomienie sobie potrzeby ochrony środowiska naturalnego. Głosił to papież Jan Paweł II, odwołując się do ekologii integralnej, która łączy ochronę środowiska naturalnego i troskę o jakość duchowego życia człowieka. Ekologia integralna stawia dwa wymagania: 1) wszystkie działania na rzecz ochrony środowiska powinny być rozumiane jako środki umocnienia szacunku dla godności człowieka; 2) należy porzucić to wszystko, co niszczy środowisko naturalne i zagraża człowiekowi.
Over the last few decades, we have witnessed a significant change in human mentality and attitudes towards the natural environment and its protection. This change is accompanied by different axiological principles within which we can distinguish: 1) the anthropocentric concept which places man in the centre and grants him a privileged place amongst other species; 2) the anti-anthropocentric concept which stresses the equality of all species and demands a reversal in humanistic orientation consolidated by the European Enlightenment; 3) the moderate anthropocentric concept which underlines human’s caring and a responsible role towards the ecosystem. As disturbances of ecological balance are the result of human actions and the sign of the cultural crisis, the necessity to protect the natural environment should be realised. John Paul II was a supporter of the above. He referred to the integrated ecology, which combines the protection of the natural environment with the concern of the quality of human spirituality. Integrated ecology poses two demands: 1) all actions towards environmental protection should be understood as means of confirming the respect of human personal dignity; 2) those actions which harm the natural environment and threaten man should be given up.
Źródło:
Studia Ecologiae et Bioethicae; 2006, 4, 1; 113-120
1733-1218
Pojawia się w:
Studia Ecologiae et Bioethicae
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ciało - źródło grzechu czy powód do chwały w świetle poglądów Tertuliana
Body - source of sin or cause to glory according to Tertullian
Autorzy:
Filipowicz, Adam M.
Powiązania:
https://bibliotekanauki.pl/articles/1817951.pdf
Data publikacji:
2006-12-31
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Tematy:
ciało ludzkie
Tertulian
godność ciała
human body
dignity of human body
Opis:
The article considers human body in teaching of Tertullian, one of the famous early Christian writers and an important apologist of Christianity. It consists of five parts: 1. Introduction; 2. Despise body in ancient philosophical thought; 3. Dignity of body according to Tertullian; 4. Human body and responsibility for evil and sin; 5. Summary.
Źródło:
Studia Ecologiae et Bioethicae; 2006, 4, 1; 217-239
1733-1218
Pojawia się w:
Studia Ecologiae et Bioethicae
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
Tytuł:
Nowy wymiar zniewolenia czyli o syndromach globalizacji
A new dimension of enslavement, or on syndromes of globalization
Autorzy:
Zbyrad, Teresa
Powiązania:
https://bibliotekanauki.pl/articles/1852549.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
globalization
national culture
consumerism
enslavement of man
Opis:
The term globalization is most often used in the world economy. With some people it arouses enthusiasm, and hence a lot of them have become its followers, and with others it inspires fear, uncertainty, the feeling of threat. It is doubtless that the process of globalization has its advantages and drawbacks; it brings liberation to some and enslavement to others. The growing correlations between particular countries in the economic, political and social fields are especially dangerous. The growing economic relations to an ever greater degree limit the sovereignty of particular countries. Cultural homogenization leads to decline of national culture, and standardization of the world creates a serious threat for behavior models and lifestyles. The globalization process is not indifferent to man; it is a new form of enslavement. Syndromes of globalization include, among others, civilization, cultural, and economic unification, more and more acute social inequality, unemployment, increase in mega-corporations, and consumerism. The aim of the article is to attempt giving an answer to the question: Does the globalization process enslave man, and if so, then to what degree?  
Źródło:
Roczniki Nauk Społecznych; 2006, 34, 1; 55-80
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Mieć i być – etyka posiadania w nauczaniu społecznym Kościoła
To Have and to Be - the Ethics of Possession in the Social Teaching of the Church
Autorzy:
Łużyński, Wiesław
Powiązania:
https://bibliotekanauki.pl/articles/496764.pdf
Data publikacji:
2007-06-30
Wydawca:
Towarzystwo Naukowe Franciszka Salezego
Tematy:
godność osoby ludzkiej
własność prywatna
dobrodziejstwo dobrobytu
zagroże- nia konsumizmu
wychowanie i samowychowanie
mieć aby bardziej być
Opis:
Possessing consumer goods is inseparably connected with human nature and that is why adequate benefiting from them is an important factor to realize all noble values connected with the category “to be”. Private ownership helps a man be free, responsible for his fate and the prosperity of his family. It helps a man fulfill his life duties, realize his role and position in the society. Therefore a man should “have” so as to “be” more generous, great-hearted, solidary. The disarrangements of consumption in the form of consumptionizm doesn’t help him achieve some goals because it subordinates a man to consumption and makes him the subject of manipulation. There is nothing for it but to educate a man and help him self-educate as a man is the subject of consumption, it is he who decides about its level, quantity and quality. The shaping of responsible and mature humanity, which will not forget about the primacy of ethics over technology, spirit over matter, a man over a good, is the light for a modern man living in the consumer society.
Źródło:
Seminare. Poszukiwania naukowe; 2007, 24; 247-260
1232-8766
Pojawia się w:
Seminare. Poszukiwania naukowe
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zdrowotne oraz społeczno-etyczne aspekty sportu w nauczaniu Jana Pawła II
Wholesome and Social - Ethical Aspects of Sport in the Teaching of John Paul I I
Autorzy:
Zaremba, Weronika
Powiązania:
https://bibliotekanauki.pl/articles/494845.pdf
Data publikacji:
2007-06-30
Wydawca:
Towarzystwo Naukowe Franciszka Salezego
Tematy:
godność osobowa człowieka
fair play
doping
wszechstronny rozwój
Opis:
John Paul II judged that sport has great meaning in human life. To make sport available among men to teach them the values like: loyalty, persistence, friendship, community whether solidarity. Sport can also offe valuable contribution in peaceful agreement between nations as well as contribute to fixation in world of new civilization of love. John Paul II showed also how important is fair play in sport. Pope John Paul II worned of the dangers in sport. Warned from the obsession of profit and comercjalization from the best results in sport cost them their health through doping even whether use of different of prohibited methods. Athletes especially the most famous become patterns for youth, therefore should remember about this, to they unreeled at me human features also and spiritual stately to imitation. Every sport contests should deliver entertainment and one should eliminate violence which prejudices great traditional sport foundations. Sport can not be only aim, but it has to be to man's universal development values on attention deserve first of all. Man in sport should grow up spiritually, intellectually, morally and socially. Sport should be able to carry joy and to enrich man in every respect.
Źródło:
Seminare. Poszukiwania naukowe; 2007, 24; 299-309
1232-8766
Pojawia się w:
Seminare. Poszukiwania naukowe
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Czy istnieje możliwość opracowania antropologii wspólnej dla wszystkich chrześcijan?
Is it Possible to Elaborate an Anthropology Common for All Christians?
Autorzy:
Bujak, Janusz
Powiązania:
https://bibliotekanauki.pl/articles/31340918.pdf
Data publikacji:
2009
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
antropologia
imago Dei
ekumenizm
grzech pierworodny
feminizm
homoseksualizm
etyka
godność osoby ludzkiej
stworzenie
płciowość
anthropology
ecumenism
original sin
feminism
homosexuality
ethics
the dignity of the human person
creation
sexuality
Opis:
The purpose of this article is to give the evidence that the anthropology of imago Dei could be considered as the groundwork for the common anthropology valid for the whole Christianity and it also depicts the vision of man as the answer to the demands of every human being of the postmodernism epoch. The starting point of our reflection is the fact of the return of the interest in anthropology in the 20th century among the theologians of the three great Christian denominations: Orthodox, Protestant and Catholic. When in the 20th century the ecumenical movement appeared, theological anthropology, which both joins and divides Churches, became very crucial and still it is getting more and more important. After many years of ecumenical dialogues we can affirm that, despite the differences, all Christians understand man as a imago Dei – the image of God. He was not only created as such, but has always been, despite the original sin. Man is the image of God One in the Holy Trinity who lives in mutual relations, that is why human being is also highly relational. He lives in the relation with God, with another human being, and with the created world over which he was appointed as the master and manager. All Christian Churches which took part in the ecumenical dialogue agree that the source of this anthropology is the Bible; they will also agree about the original sin and his consequences for the human nature considered in the light of Jesus Christ; finally, they will agree on imago Dei as the foundation of the personal dignity of man. There are still differences, the questions that require more theological work, for example distinction between image and likeness; the concept of theosis – deification present in the orthodox theology and considered as problematic by the protestant theology; the Churches teaching about the ordination of women and homosexuality. At the end of the article we have some examples of the perspectives that give the anthropology of the image of God. This concept of human can help to overcome the contemporary crisis of anthropology, the result of the postmodernism. This anthropology also claims that all Christian Churches are able to give the common answer to the ethics questions such as abortion, euthanasia or genetic manipulations. The author also suggests that all Christian Churches, as the starting point and foundation, should take not only the Bible, but the anthropology of the Fathers of Church as well.
Źródło:
Roczniki Teologii Ekumenicznej; 2009, 1; 49-76
2081-6731
Pojawia się w:
Roczniki Teologii Ekumenicznej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Eklezjologia odpowiedzialności. Z namysłu nad Encykliką Redemptor hominis
Ecclesiology of Responsibility. Reflections on the Encyclical Redemptor hominis
Autorzy:
Nadbrzeżny, Antoni
Karłowicz, Tadeusz
Powiązania:
https://bibliotekanauki.pl/articles/31233554.pdf
Data publikacji:
2009
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
eklezjologia
odpowiedzialność
odkupienie
prawda
wolność
los człowieka
prawa człowieka
godność ludzka
ecclesiology
responsibility
redemption
truth
freedom
human fate
human rights
human dignity
Opis:
The encyclical Redemptor hominis contains many interesting ideas that may be the basis for constructing ecclesiology of responsibility. Under the influence of phenomenology and existentialism contemporary theology ever better discovers the importance of responsibility. The Church identifies itself as a social subject of responsibility. In unity with Christ the Redeemer the Church assumes responsibility for truth, freedom, human fate and the human rights. Responsibility of all the members of the Church community is born from experiencing the dignity of the human person redeemed by Christ. This responsibility has a dialogic character. This is why the Church is aware of its responsibility not only to God, but also to the world and to itself.
Źródło:
Roczniki Teologii Dogmatycznej; 2009, 1; 31-44
2080-6345
Pojawia się w:
Roczniki Teologii Dogmatycznej
Dostawca treści:
Biblioteka Nauki
Artykuł
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