Spis treści

Streszczenia

 

Spis treści

 

 

Artykuły

 

Ks. Jerzy Szymik: Chrystologia wolności

Vittorio Possenti: Przypadek, ewolucja, celowość

Katarzyna Stępień: Prawa człowieka jako aksjologiczna podstawa dla stanowienia prawa w ujęciu Mieczysława A. Krąpca

Grzegorz Adamczyk: Moralność w warunkach społeczeństwa konsumpcyjnego

Maciej Hułas: Secularisation as an erosion of the public realm in modern­‍‑day Europe. A sociological analysis

 

 

Sprawozdania i recenzje

 

Stanisław Wilk, rektor KUL: Opera Omnia Josepha Ratzingera

Ks. Krzysztof Góźdź: Teologia liturgii Josepha Ratzingera

Marzena Górecka: Teologia liturgii Josepha Ratzingera z perspektywy filologicznej

Agata Nowakowska: II Dzień Kulturoznawcy

Błażej Gębura: LIV Tydzień Filozoficzny – Wielkie pytania etyki. Sprawozdanie

Patrycja Burba: Filozofia na tropie światopoglądu, rec.: Światopoglądowe odniesienia filozofii polskiej, red. S. Janeczek, R. Charzyński, M. Maciołek, Wydawnictwo KUL, Lublin 2011

Ks. Marian Radwan SCJ: Z kronik Soboru Watykańskiego II, rec. Fesquet Henri, Le journal du Concile. Vatican II (1962–1965), Paris, Salvator (2 edition), 2012; Pedotti Christine, La bataille du Vatican. 1959–1965, Paris, Plon, 2012

 

Z życia uniwersytetu

 

Diariusz wydarzeń uniwersyteckich (październik–grudzień 2011)

 

 

  

 

 

 

Streszczenia

 

Christology of freedom

 

The basis for theological reflection about freedom is the truth about creation of man in the image and likeness of God, who is absolutely free. Here is the source of human’s yearning for freedom, pursued through endless tension between good and evil. Abstracting in the definition of freedom from the religious foundation inevitably leads to replacing the truth about freedom with the ideology of freedom, the example of which may be modern and contemporary liberal world views, converting themselves into totalitarian social and political systems. Though just in itself, the mere desire for freedom leads humans to nothingness and enslaves them, if it takes the form of lawlessness and Promethean fight with God. Christianity shows that freedom is not a human prey, but a gift of God, grounded on ontology; man is free because he was created and saved – he is a son in the Son. Christ is a new Prometheus, who “cast fire on the earth”, in the gift of the Holy Spirit – the Spirit of freedom. What constitutes the way to man’s freedom is not autonomy, but grace, leading to love.

 

Keywords: Christ, Holy Spirit, Christianity, christocentrism, truth, freedom, liberalism, modernity, ideologies, dialogue, anthropology, creation

 

 

 

Accedent, evolution, teleology

 

The main purpose the author of this article sets for himself is to try to answer the question whether the (neo-) Darwinian theory of evolution is proposing a uniform description of the complex set of phenomena that occur in the universe, or is that theory rather a vision of the world that has the value of a certain interpretation that is to some extend integral, but is untenable in the sense of a normative science that includes laws and explanations. The background of the (neo-) Darwinian theory of evolution is not infrequently a type of absolutized naturalism, which at the same time is the foundation for materialism. In order to discuss certain questions connected with the theory of evolution or evolutionism, we must set forth together several decisive philosophical and scientific topics, and this text concerns the evolution of life, not the evolution of the cosmos. The two processes are certainly connected: the evolution of life happens in the bosom of the evolution of the cosmos, but they go down different paths, which can be regarded as a special assimilated bipolarity. The question of evolution is a more complex and broad question that what physics has grappled with for centuries. Physics considers locomotion (according to Aristotelian terminology) and its laws. For long ages it was mechanics that held first position, and the central problem was how machines operation, and from a certain time life and organisms were the center of interest. At present, apart from forms of religious fundamentalism, we should be no less concerned about forms of evolutionist fundamentalism. When evolution is treated as a universal explanation, this soon brings to mind another theory, which not long ago claimed to be the ultimate explanation for history and man, to dispel every “mystery,” namely Marxism. Those who were bewildered by the fact that Marxism was treated as an absolute should perhaps begin to be concerned about the something in the case of evolutionism as a new truth that is replacing the ephemeral thing that was Marxism.

 

Keywords: creationism, teleology, purposefulness, accident, evolution, metaphysics, the natural sciences

 

 

 

Human rights as the axiological fundament for establishing the law according to Mieczysław A. Krąpiec

 

The human rights, as they were being approved and expressed in the Universal Declaration of the Human Rights in 1948, are understood by Father Mieczysław A. Krąpiec to be an universal law of the whole of the human family. This Declaration was a break -through in history of the development of the consciousness of the human entitlements. Thank to its announcement the natural human rights were for the first time approved as being something that should bind the governments, the states and the societies. In accordance to the postulates formulated in the Declaration the universal and regional protection of the human rights started to exist. While analyzing the content of the Universal Declaration of the Human Rights, Father Krąpiec reminds the natural character of the human entitlements, which were re -read — due to the shock that was caused by cruelties of the Second World War — from within the human ontical structure and from within its natural principal inclinations (which are: to keep one’s life, to transmit one’s life further and to develop one’s character as a person). These fundamental activities of man and the goods that are essentially connected to them, which are all protected by the Declaration, are the axiological fundament for any of the established law — they are the necessary conditions of its validity and the criterion of the estimation of its value.


Keywords: law, philosophy of law, human rights, axiology, Mieczysław A. Krąpiec

 

 

Morality in reality of the consumer society

 

The consumer society promotes consumerism, and even to some extent enforces people to practice it. Basic characteristics of such a society – temporal orientation “here and now”, sensationism, aesthetisation of the everyday life, reversibility of consumer’s decisions and mosaic identity building – have an influence on morals, that is, on ways of defining what is desirable or undesirable in relation to other human beings. Regardless of extent to what the development of the consumer society is responsible for pragmatisation of the moral conscience, correlations between consumerism and the process of individualisation and privatisation of morality must be emphasised. Consumerism leads to a situation, where egoistic orientation of individuals dominates the altruism. The highest level of development of the consumer society would be a society of consumers – citizens, who consume out of a sense of duty for the common good. Currently in time of financial and fiscal crisis such a vision could seem to be attractive. The consumption by itself is not able to perform a function integrating toward the common good; even in the group, one is consuming alone.

Keywords: morality, consumer society, culture of consumption, consumerism, pragmatisation of moral conscience, individualisation

 

 

Secularisation as an erosion of the public realm in modern-day Europe. A sociological analysis

 

Public debate is all about human existence. Participants who decide on crucial issues concerning human life are expected to represent authentic external attitudes defined by their inner beliefs. The value of religion in this regard is unique due to the fact that religion calls for authenticity under the sanction of moral stigma. Communication within the public discourse must be free of any exerting pressure on the participants, because it would considerably confine the great potential to be engaged in finding good arguments that otherwise would have a chance to emerge in the course of public discourse. Exerting pressure in advance suggests a result that leaves no way open for rational citizens who must deny their self -protective rationality for the sake of the political ideology of secularism.

Keywords: secularization, religion, Europe, public sphere

 

 

 

 

 

 

Autor: Robert Kryński
Ostatnia aktualizacja: 15.07.2013, godz. 13:35 - Robert Kryński