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Wiele przemawia za tym, by osoby praktykujące nieposłuszeństwoobywatelskie uważać za wzory odwagi cywilnej. Czy jest tak jednak zawsze?Jakiego rodzaju odwaga cywilna kryje się za aktami łamania prawaw imię racji etycznych i moralnych? Pytania te skłaniają do analizy definicjinieposłuszeństwa obywatelskiego oraz jego społecznych funkcji. Artykułpodejmuje to zadanie, aby uzasadnić tezę o szczególnej roli nieposłuszeństwa obywatelskiego, a także pewnych form odwagi cywilnej w kształtowaniusię demokracji.It is often suggested that people who practice civil disobedience arerole-models of moral courage. But is it always the case? What kind of moralcourage underpins the acts of law-breaking in the name of ethical andmoral principles? These questions lead to an analysis of the definition ofcivil disobedience and its social functions. The article takes up this task inorder to argue for a special role of civil disobedience and specific forms ofmoral courage in the formation of democracy.
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W niniejszym artykule przedstawiam główne założenia niemieckiej ewangelickiej teologii liberalnej na podstawie tekstów Friedricha D. E. Schleiermachera i Davida F. Straussa. Zestawiam je z myślą teologiczną (radykalnym chrystocentryzmem, etyką praktyczną) Dietricha Bonhoeffera, znajdującą odbicie w podejmowanych przez niego działaniach – zarówno politycznych, jak i duszpasterskich, teologicznych. W pracy nad esejem posługiwałam się metodologią właściwą historii idei. W związku z tym w eseju pokazuję także kontekst ideowy i historyczny powstania omawianych tekstów i prądów intelektualnych. Ważnymi tropami są tu oświecenie niemieckie, model niemieckiej ewangelickiej religijności i tradycja katolickiej i ewangelickiej teologii niemieckojęzycznej. W eseju pokazuję, w jaki sposób myśl Bonhoeffera jednocześnie doskonale się w nie wpisuje i całkowicie im zaprzecza.In this article I show the main assumptions of the German Lutheran liberal theology, based on the thought and texts of it’s most important representatives: Friedrich D. E. Schleiermacher and David F. Strauss. I compare it with Dietrich Bonhoeffer’s theological thought (radical Christocentrity, practical ethics), which was reflected in his decisions and activity – both political and theological, pastoral.Since the history of ideas methodology was used during work on the essay, the text also points out the elements of the intellectual climate and historical background of these texts and intellectual currents, which may have influenced thoughts and works. Important ones are: German Enlightenment, German model of religiosity, and the tradition of German-speaking theology, both Catholic and Lutheran. In this essay, I show how Bonhoeffer's thought at the same time perfectly fits in there and completely contradicts them.
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This article on the axiological aspects of the ‘Japanese mind/heart/soul’ focuses on the native Japanese word kokoro, which is extremely polysemous, frequently appears in various contexts and can be considered one of the Japanese cultural concepts or keywords. The primary concern here is the axiological aspects of KOKORO in the discourse of contemporary moral education. The first part presents the basic semantic structure of the word kokoro and its comparison with similar words in other languages. The next section summarizes the social changes leading to the emergence of kokoro as a keyword, and its way to the discourse of moral education. It also examines what cultural and moral values of Japanese society can be revealed through the study of the cultural keyword kokoro. The final part presents the results of a content and semantic analysis of a four-volume edition of study material for moral education classes Kokoro no nōto (2002, revised in 2009).
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When we speak on New Testament Ethics or somebody writes a book on that subject we often wrongly presuppose what that means and what we can legitimately expect from such a project. From the Ethics of today we expect answers on practical questions, studies on ethical arguments and on moral language. New Testament Ethics, however, is primarily exhortation, parenesis which aims at acting according to what is recognized as morally right and at moral growth. Insofar it is similar to how Ancient Ethics, especially the Stoa, understands itself.
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In publications on the subject of “conscience”, too little attention is usually paid to the ambiguity of this term. As a practical reason, for example, the judgement of conscience affects all people according to the same standard, as internal legislator and judge it affects only the respective person. Here the question arises for the ethicist as to how such internal legislation (autonomy) is to be understood. Sometimes “conscience” also refers to the moral subject, the addressee of the verdict of conscience.
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In 2018, 393 people in eight parishes in the Diocese of Goroka, Papua New Guinea were surveyed using the questionnaire method. The conducted research took into account the impact of independent variables such as: sex, age, and place of residence and the fact of entering into a sacramental marriage. The research shows that a high percentage of respondents understand the moral requirements of sacramental marriage. They are more often understood by women, respondents over 51 years of age, living in the countryside and those who have entered into a sacramental marriage. The pastoral challenge in understanding the moral aspects of canonical marriage are men, people under the age of 31, and those spouses who have not yet entered into canonical marriage but are on their way to receive this sacrament in the Church.
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The paper deals with the analysis of a television reporter’s personality. The job of a journalist-reporter is extremely demanding. Only mature personality can deal with it. Apart from its positive qualities, one of the “fissures” in the character of a human being and mature personality is envy. What is envy? When does it manifest inside a journalist? What indicates that a journalist-reporter envies another journalist? How to overcome envy?
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Based on 30 years of journalist experience in daily journalism, the author analyzes some segments of the Croatian media environment, and pays special attention to the need for greater professionalism and a more responsible attitude to the facts. Certain lack of professionalism found fertile ground in the legacy of yellow, unprofessional and hateful journalism in some mainstream media in the early 1990’s.
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The occasion to create the article became the celebration of the 30th anniversary of the Round Table negotiations and the first partially free elections to the Parliament, which in Gdansk had a special dimension, and 2019 was declared the „Year of Freedom and Solidarity". The author of the article – in the context of the current situation in Poland – would like to recall an attempt at philosophical reflection on the events of 40 years ago – the emergence of „Solidarity", whose author was a Catholic philosopher – Fr. Józef Tischner. His reflections, which took the form of the „Ethics of Solidarity" known in many countries, may – according to the author of the text – be an inspiration for ethical, supra-religious reflection, always having in mind human dignity.
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Virtues, by their very nature, have a particular bearing on spiritual and moral formation. All virtues must be considered in the light of Christ’s Paschal Mystery. While one can focus on theological virtues (faith, hope and life) as particular gifts, at the same time we do not omit moral values. Men and women are called to holiness. The moral and spiritual life matures ever the more as their daily life becomes an answer given to God as they serve others through faith, hope and charity. The process of one’s growth in faith-- which comes about especially through prayer, participation in the Eucharist, in the sacrament of Reconciliation, in fraternal meetings of the community, and in daily work—lasts a lifetime. The theological virtue of hope helps one to await their meeting with God in eternal life. Christian hope is the basis of all human hope. True holiness is achieved through practicing love. Christian love comes to its fulfillment in preserving all the commandments. Love of our neighbor must be deeply rooted in the love of God. To grow in love means to strive to love as God loves and to express it in ever more intimate, personal, free and strong union with God.
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The article is devoted to the phenomenon of fear in A. Bierce’s («An Occurrence at Owl Creek Bridge», «A Tough Tussle») war stories. The fear works as a catalyst that stimulates characters to act. Spiritual and moral strength of characters in all his works have been analyzed.
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The aim of this article is to draw attention to interpretation problems which are integrally connected to the criminal law typification of the behaviour involving the illegal abortion, with the consent of the pregnant woman (Article 152§1 of the Polish Penal Code). By analysing this issue, attention was brought not only (de lege lata) to the prerequisites legalising abortion and lack of responsibility of the pregnant woman for an illegal abortion, but also to the de lege ferenda requirements developed in regards to these issues. In the considerations undertaken in the article, there is also an analysis of the issue of the so-called cross-border abortion, as well as of the criminal law status of a pregnant woman who, having willingly undertaken the abortion procedure, later submits a statement expressing the intention to act as an auxiliary prosecutor, as a replacement party (Article 52§1 of the Polish Code of Criminal Procedure).
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The paper aims at answering the question why death is not so bad. The author argues that death need not be as bad as Thomas Nagel, or Jeff McMahan say it would be. According to the author death is not absolute evil, there is also no better and worse death. There is also no reason to think that death is good (valuable) only in this sense as Bernard Williams, or Leon Kass say it would be. Death is good, because thanks to it person can achieve his potential (knowledge, desires, love), reaching the fullness of life.
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To many people, the perspective of being artificially kept alive while no longer capable of deciding their own fate is so disturbing, that they are extremely anxious to make provisions for such future situation in form of advanced directives. They are legal documents stating the author’s wishes concerning their health care in the event when they cannot make those wishes known. Closely linked to the entire issue of the relationship between patient and physician, modern concept of medical science and the place and role of ethics in it. The patient’s advance declaration may be critical in time of making medical decisions whether to apply or withhold extraordinary medical measures in his treatment. The patient himself gains a moral certitude that any medical intervention attempted during his mental and/or physical incapacity will be in concord with his specific wishes. It may establish and nurture mutual trust between patient and medical personnel. But they are also some ethical restriction concerning such documents. The future patients who are still healthy in moment of signing of the advanced directives can hardly make an accurate assessment of their hypothetical future situation. They may be influenced by many different factors first of all fear of prolonged suffering. Important is also the question whether advance directives concern terminal illness and end-of-life care only, or any prolonged state of unconsciousness of the patient? Some voices propose the institutions of the institution of Durable Power of Attorney as an alternative proposal to advanced directives.
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The authors set and solve the task of explication of the anthropological and ethical motive of philosophizing hidden in the Cartesian legacy. At the heart of their approach is the vision of the Modern Age, first of all, as a request for the development of anthropology, the implementation of which in the texts of the thinker is traditionally perceived fragmentarily and superficially. In the course of addressing his writings and the text of The Passions of the Soul, the authors defend the thesis of the possibility of their reception and as a manifestation of interest in the integral nature of man. Based upon the earlier texts, the content features of the anthropological position of Descartes in The Passions of the Soul are outlined. They include the emphasis on the significance of metaphysics, the focus on freedom of will, the interest in the volitional component of human nature, and the vision of passions as a form of expression of a substantive union of mind and body.
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This article presents the morality of a marital act in the light of the teaching of John Paul II contained in the Wednesday Catechesis. The essay includes the following themes: the norm of the marriage act and its ethical and theological interpretation, the ethical norm of the marital act interpreted in the perspective of “body language”, the natural regulation of conception and the virtue of abstinence, the Christian witness of spouses given in the power of the Holy Spirit and marital spirituality. In the light of the undertaken analyzes, the morality of the marital act is based on the recognition of the “dual function of the sign in conjugal love” and the “inseparable connection” of this dual function. John Paul II reinterprets the understanding of this norm with the category of “body language”, in which the inner truth of a marital act includes the meaning of love and procreation. This analysis also indicates the value of the virtue of abstinence in married life and the spirituality and witness of life of Catholic spouses implementing the moral standards of conjugal communion with the power of the Holy Spirit.
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The ethical decision-making of managers based on ethical approaches has not been yet researched in Slovenia. The purpose of the study was to find out which basic normative ethical approaches managers use in different circumstances and which personal and organizational variables influence their choices. Moreover, the virtue ethics is included as a normative ethical approach, not as an independent variable. Based on analysis of vignettes among a sample of 166 managers, the research shows that in personal and business life virtue ethics is the dominant ethical approach, while deontology is the prevailing one for general ethical dilemmas. Only a limited number of independent variables influence managers’ choice of ethical approach. We conclude that moral pragmatism is the answer for the ethical decision-making of managers.
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This essay problematizes the complicated relationship between speciesist and racist oppression. Even though the live experience of exploitation and the long struggle for justice and rights makes racialized groups especially sensitive to the suffering of the Other, the link between human and non-human animals’interests is, suprisingly, not so easy to make. Things are additionally complicated by the fact that veganism is usually perceived as a white, privileged lifestyle, therefore culturally alienating to people of color. This sense of alienation can be explained by the interiorization of colonial notions of identity, which label people of color as „natural meat eaters”. The goal of radical vegans of color, a group of activists rapidly gaining visibility, is to dismantle the colonial matrix of power and struggle for a world free of all forms of oppresion. This essay attempts to present their ideological positions.
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Speaking truth to powers-that-be and overthrowing a “regime of lies” were both dissident trademarks during the Cold War era. But what if overreliance on such an idealized and static notion of Truth can be a problem in an age of post-factual politics and information warfare? In this essay, I first problematize the idea that “truth will set us free” and re-read Václav Havel’s The Power of the Powerless together with a contemporary work—the film Camouflage by Krzysztof Zanussi—to find other foundations for political strategies, beyond the “struggle for truth,” that might transcend the posttotalitarian situation and inform our normative choices and political agency today. In a reality over-flooded with information, where spreading doubt and forging counternarratives has become a weapon, and where conspiracy theories seem to gain ground, relying on a self-evident distinction between Truth and Lies no longer has the power for political mobilization. It is individual conscience—nesting moral and political responsibility within the individual—rather than an externally existing Truth that might prove a more productive compass in a world of multiple vantage points and continuous re-interpretations.
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