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The article elucidates the views of the eminent contemporary Italian philosopher, Angela Ales Bello, who is an expert in the thought of Edmund Husserl and Edith Stein in respect of the spiritual identity of the Old Continent. The philosophical thought defined Europe in such a significant degree that without it one finds it impossible to capture and comprehend the culture and the pub¬lic, social and political life of Europeans, nor their mentality. The philosopher presents this truth in an original way, which is evident from the context the she provides for this truth, namely the history of Western philosophy, starting with its origins in Greece. While presenting the impact of philosophical reflection on the spiritual (cultural) identity of Europe, Bello develops and stresses the significance of the view as presented by two eminent philosophers, Husserl and Stein in respect of the relationship between philosophy and European culture. This view still appears as an unshaken landmark with intellectual and moral relevance (content) for today’s humanity. If the Europeans do not lose sight of it, they will be able to retain their own identity and continue their universal and spiritual mission with respect to other cultures, too. For the above thinkers, philosophy must re¬main a measure of thinking and acting due to its nature: focusing on the search for objectivity of perception (open to criticism), truth and wisdom which include the dimension of praxis and assuming responsibility for the cultural heritage. This character of the philo¬sophical theory is reflected by the Christian doctrine with its uni¬versalism of the message, which not only is consistent with the spirit of the Greek thought (Husserl) but it also develops and enriches this spirit (Stein). It becomes clear, then, why both Husserl and Stein, albeit not explicitly, offer the Europeans a vi¬sion of existence based on the Christian tradition. The Author of these considerations attempts to highlight and treat individually Bello’s view of the spiritual identity of Europe – the identity which she never interpreted openly as is shown by both the titles of her works and their subject matter. The Author also undertakes to evaluate this view, stressing and trying to demonstrate the currency and significance of Bello’s ideas. Also, he clarifies and discusses a claim that she left without a comment, which therefore may seem somewhat vague, namely that it was with Parmenides and Heraclitus that philosophy started for real.
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Tadeusz W. Nowacki, the creator of the pedagogy of work, in his scientific conception noticed problems of dreams, professional master skills, spiritual education and creation. Currently they con¬stitute the occupational aspirations of humans as employees. They cannot be expressed only in the promotion, which is usually iden¬tified with the occupational career, but also can and should have a horizontal nature characteristic for an expert model of career. It has usually dimension of the idea, characteristic for the spiritual education and its exploratory character, it is “the treasure discov¬ered by human mind” (Cartesius: Letters, 21), which constitutes “the knowledge of the truth on the basis of the primary cause – wisdom” (Cartesius: Letters, 210. Human being has to explore it, be able to refer to it, sacrifice for it, devote to this particular idea. Its uniqueness requires deceiving, although it is rarely achieved and put into practice. Thereby it makes searching for the idea sig¬nificant, it becomes something new, important for the growth of the civilization, possibly thanks to the dreams, which appear, but do not discourage by their difficulty scale, cause have usually ide-alistic character, explored thanks to the creative actions and ex-pressed ideas, leading and inscribing into professional master skills.
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The aim of the article is to present the character and variety of tasks performed by entities belonging to churches and other religious organizations as far as civil status administration is concerned. In the first part, the key terms used in the article, such as civil status administration and administrative entity, are introduced and explained. Then the administrative entities involved in the system of civil status administration are enumerated, which is followed by the analysis of the tasks realized by religious entities (religious minister) as subjects engaged in the administration of civil status. These tasks concern activities connected with concluding and registering marriages in accordance with Art. 1 § 2 of the Family and Guardianship Code. They are carried out under ordinary as well as extraordinary circumstances, that is, in cases of direct life threat to one of the parties concluding a marriage. The article concludes by arguing that that the functions performed by the religious minister in the course of the procedure of concluding a marriage in accordance with Art. 1 § 2 of the Family and Guardianship Code have the character of administrative tasks delegated to public administration. The basis for their execution of these functions are appropriate regulations of state law. When performing these activities, the religious minister does not act on his behalf but as a body of a legal entity which is a particular organizational unit of a church or some other religious organization (e.g., a parish). Thus, the religious minister is an administering entity who carries out this function on behalf of a church or some other religious organization entitled to apply the religious form of concluding a marriage in accordance with relevant legal regulations.
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Jehovah’s Witnesses are the third largest religious organization in Poland. According to its internal data, it has almost 120,000 members. The present study is concerned with the issues related to the status of a minister in the religious organization of Jehovah’s Witnesses in Poland. The doctrine of Jehovah’s Witnesses has undergone a major change in this regard: from complete negation to introduction of the structures of ministers. Currently, the status of a minister is granted not only to members engaged in preaching, but also those performing physical work in the structures of the organization. The introduction of these changes is characterized by a substantial amount of pragmatism. It facilitates the functioning of the organization and must be considered as a step in the right direction. The article consists of three main parts, which are devoted to the standpoint of Jehovah’s Witnesses concerning the existence of the clerical state before 2014, the status of a minister in the context of the current legal regulations and jurisprudence and the internal law of the organization issued after 2014.
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The Ukrainian military chaplaincy has the best developed organizational structures. This stems from the events of the Russian annexation of the Crimea and the hybrid war in Donbas. The prison chaplaincy has also been organized based on the structures of penitentiaries and detention centres. The police chaplaincy, in turn, requires the introduction of new legislative solutions. In addition, the Greek Catholic Church in Ukraine has established its own diocesan structures for special chaplaincies, whereas the remaining religious organizations have only organized rudimentary chaplaincies in the army, police and prison service. The study concerns the functioning of the military, police and prison chaplaincies in Ukraine. The focus is the analysis of the legal regulations and practice in this respect, conducted using the dogmatic and comparative method. The aim is to suggest some possible legislative solutions, which would for example consist in issuing state regulations that guarantee religious care in the form of special chaplaincies. The article concludes with some suggestions and recommendations along these lines.
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This paper presents normative solutions concerning the issuing procedure, the content and the significance of the certificate of no impediments to marriage in the context of regulations related to marriage by proxy (matrimonium per procura). The principal aim and the research problem posed in the article pertain to the question of the specific circumstances this document concerns. Do the control mechanisms accompanying the issuing of this certificate cover the requirements specified in Art. 6.1 of the Family and Guardianship Code, and do they recognize the specificity of marriage contracted by proxy? What is the actual meaning of the phrase used in Art. 8.1 of the Family and Guardianship Code, stating that a priest “cannot accept the declarations referred to in Art. 2.1 [of the Family and Guardianship Code]” without having been presented with the said certificate, and does the prohibition set forth in this regulation prove that the certificate of no impediments to marriage is the essential factor?The paper puts forward the hypothesis that while the idea itself is undoubtedly justified, the adjustment of the regulations of the Family and Guardianship Code and the Registry Office Records Act to ensure compliance with the Concordat has gone too far in the matter under discussion. It has resulted in the introduction of restrictions establishing a clear primacy of formalism over the favor matrimonii principle and has given rise to different assessments of the nature of the said certificate, including opinions claiming the constitutive nature of this document. For persons intending to enter into marriage in the religious form with civil effects, the requirement to present a legally valid certificate has become a condition basically parallel to other, constitutive conditions to marriage, while this restriction is not of general nature. It does not apply to couples intending to contract marriage before the head of a registry office or a consul (Art. 1.1 and Art. 1.4 of the Family and Guardianship Code), and refers only to those who intend to enter into marriage in the religious form with civil effects. The existing state of affairs can hardly be regarded as appropriate. Another deficiency of the current regulations also arises from the fact that the certificate of no impediments to marriage, although it has gained disproportionate importance, does not “recognize” the specificity of religious marriages with civil effects contracted per procura, and in this case does not duly fulfil its guaranteeing functions.
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This work has as its object the judgment of the Italian Supreme Court of Cassation of 24 may 2018, n. 12954, based on issues related to children and their religious education. Involving two separated parents and their minor daughter, the matter deals with the difficult subject of the parental agreement on their child’s education (in this instance the religious one). It analyses how legitimate the father’s behavior was to impose on his minor daughter the practice of a religion that differed from the one followed by the child’s mother and puts out especially the discomfort caused to the minor, and lamented by her, in exercising this “new” cult. The analysis leads furthermore to considering that both the choice and the practice of a religion are part of the right to religious freedom, which is protected by art. 19 of the Italian Constitution, and, consequently, that a minor child’s own right to the religious freedom is considered eligible. Moreover, it allows us to ask ourselves whether this right can still be exercised in case it enters in contrast with one or both parents’ different decision.
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The present paper reviews the book by Vojtech Vladár devoted to the history of church law. The textbook focuses on the general history of the Western Church. It also thoroughly discusses the development of church law on the territory of contemporary Slovakia. The author conducts research on Roman law and church law and is a lecturer at the University of Trnava.
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Our research highlights the biography and work of the Minister for Religious Affairs Stanciu Stoian in relation to the Romanian Orthodox Church, as reflected in the Securitate files and in the articles and speeches that he delivered when he served as minister (1947-1951). Professor Stanciu Stoian was a controversial figure with a troubled political past. Backed by the Prime Minister Petru Groza, Stanciu Stoian was fully engaged in his work during his four-year career as a minister, becoming a real interface between the state and the church. His speeches mirrored the tensions that occurred in the field of religion, caused by the implementation of a new law. The paper is divided into three parts which focus on: biographical details and professional evolution of Stanciu Stoian; his career as a minister followed by his decay, as reflected in the informative surveillance files in the CNSAS archives and the National Archives; the main subjects and ideological elements that occurred in his speeches centred on the Romanian Orthodox Church in 1949.
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After the dissolution of Soviet Union, "the return of religion" was pointed by some academics. Even the Cold War period, the organized religions used its political practical force in world politics. President Carter's adviser Zbigniew Brzezinski's Green Belt Project shaped economically and politically one side of Islam. Soviet official atheism beneficed "Christ Myth Theory" for the war against first Catholicism and second Islam.
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The article is the analysis of the place of Kazimiera Iłłakowiczówna in contemporary literary discourse. The author of the article claims – using Pierre Bayard’s theory – that the poetess is known “more or less”: she is remembered as someone who got prizes and recognition but at the same time she is impossible to read nowadays. There is political ambiguity and antiquity in her texts that keep her in the past. Marzec points at four areas of literary studies, where Iłłakowiczówna is still present: 1. Poetics: Iłłakowiczówna uses an original and unusual type of the Polish tonic verse. The author of this article analyses it using tools of psychoanalysis. 2. Religious discourse: Iłłakowiczówna is interpreted as the author of religious poetry but Marzec argues with such interpretations. 3. Post-dependence studies: Iłłakowiczówna has not been analysed in terms of post-dependence studies yet but she is mentioned in the Polish borderlines discourse. 4. Feminist literary criticism: Iłłakowiczówna used to be studied as the author of androgynous poetry, but Marzec points out other motifs such as miscarriage, infanticide or problems of the new woman, like work at government institution, contestation of vitalism and bureaucracy. The aimof this article is to show that writing of Kazimiera Iłłakowiczówna needs to be read in terms of the history of literature which is devoid of evaluation and judging. Such analysis means going back in terms of modern literary studies which have undergone multiple turns that changed the tools accessible to contemporary critics.
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Article investigate patronage and clientelism among Polish elite women in the Saxon period (1697-1763). Theme of the research, based on womens life in XVIII cen¬tury, can be very widely understood, including religious, artistic, social, familial, economic and political aspect. This research concentrates on noble womens last will acts, treated like an important source to present the vide scope of womens activities, especially — on reli¬gious field. Important questions for this research are: how we can define the main propose of the womens religious patronage, what kind of motivation was the base for that kind of patronage, and how the womens religious patronage was financed.
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The mystics always have a special interest in human beings. They think about bothhuman being and his ideas, that is, in their thinking anthropology is of greatimportance from various dimensions especially epistemological, ethical andsocial. Therefore, the drawing and explanation of the features of the mystical manis a concern. They are for the sake of man and his greatness. Of course, it shouldbe noted that their attitude towards humans is more than moral and moraldimension, and other aspects of anthropology, practical action, have a specialplace in his thought. This attitude towards man by him is the epistemic existentialdimensions, as well as the nature of human truth, and in particular, the perfectman's attributes Includes. In this article, we use the views and opinions of thesetwo great mystics and their interpretation based on their literary texts to study therole and effect of self-knowledge as a great and common way between the twomystics for connecting to the Absolute Truth. The present study is a descriptivecomparative study and data are analyzed and analyzed using a content analysismethod in a library method.
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This paper will show the following: the distinctions among belief, religious belief, religion, and theology as religious instruction in belief; an explication of the concept of religious conflicts; the (im)possibility of realizing the ideals of theological epistemology; and the view of religious conflicts as a clash of epistemologies. As a proposition that is presumed to be true so that it could be used in explaining certain facts or as a presumption based on facts, a hypothesis is reflected in the assumption that religious conflicts are realized as a clash of epistemologies if we move from the area of the phenomena with which religions generally operate onto the area of principles on the basis of which these phenomena are realized as such. Thus, religious conflicts will be observed on the basis of the question of theological epistemologies, which can be differentiated into three basic ones: theologia fundamentalis, which has a Revelation or a Sacred text as the source of faith; theologia rationalis, which has reason as the source of faith; and theologia spiritualis, which has a personal maturation or revelation as the source of faith. Although the topic of this paper is the concept of religious conflicts as a clash of epistemologies, there will also be given, as it turns out, a necessary consideration of specific religious phenomena, which are given as such on the basis of one of the theological epistemologies, in accordance with the necessity of understanding the phenomenal area in which religious conflicts are realized. Nevertheless, the main tendency of this paper remains the idea of a clash among theological epistemologies as the explication of religious conflicts.
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Tema rada su freske sa predstavom Raspeća i Hrista sudijeu arkosolijumima sa spoljne strane severnog zida crkve San Đakomo Mađore u Bolonji. Crkva je sagrađena zalaganjem pripadnika reda avgustinaca između 1267. i 1315, dok je istočni deo dovršen 1344, kada je crkva i osvećena. Tokom izgradnje, počev od 1282, na zapadnoj i severnoj fasadi otvoreno je 17 niša sepulkralne funkcije, obeleženih prelomljenim lucima. Arkosolijumi su bili u upotrebi sve do 1478, kada su, nakon izgradnje portika u renesansnom stilu uz bok građevine, zatvoreni. Unutrašnjost arkosolijuma ispunjena je zidnim slikama votivne namene, u nekim slučajevima i u više slojeva. Kratkotrajno dostupni istraživačima između 1882. i 1886, što je iskorišćeno za fotografisanje zatečenih fragmenata, arkosolijumi su nanovo otvoreni 1963, kada su zidne slike restaurirane u nišama ili skinute sa zidova. Navedene freske nalaze se među najstarijim predstavama, nastalim krajem XIII veka. I u ikonografiji i u stilskom tretmanu prisutna je mešavina zapadnog, romaničko-gotičkog umetničkog shvatanja sa uticajima istočnog, vizantijsko-balkanskog, koji upućuju na klimu 'renesanse' XIII veka koja je zahvatila Vizantiju i Balkan, prenetu na drugu obalu Jadranskog mora najverovatnije posredstvom primorskih centara, uz značajnu ulogu umetnika povezanih sa obe kulture.
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This essay analyzes the children’s imaginative play in Kazuo Ishiguro’s various novels, with a special focus on Never Let Me Go. Children often engage in various types of repetitive imaginative play, acting out stories about things that do not actually exist in order to avoid the pain of confronting their problems. An exploration of children’s play and the roles performed by the guardians and Madam helps us read the novel from a new perspective – the Mujo view of Buddhism. Mujo is the Buddhist philosophy which describes “the impermanence of all phenomena.” In Never Let Me Go, shadows of death weigh heavily on the reader as an unavoidable reminder of the nature of life. This brings Mujo to the Japanese readers’ minds. The Mujo view of Buddhism has imbued Japanese literature since the Kamakura Era (1185), and a reading of Never Let Me Go from the Mujo perspective sheds light on the condition of its protagonists. My analysis aims to introduce the Mujo doctrine to anglophone literary studies by foregrounding the poignancy and resilience found in Never Let Me Go.
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McLeod Ganj położony jest na stoku Himalajów, na ramieniu wysuniętym w stronę równiny na tyle, że przy dobrej pogodzie po północnej stronie widać ośnieżone szczyty, po południowej zbocze stromo opada, aż zetknie się z płaską równiną Pandżabu, której rozległa panorama roztacza się przed oczyma. McLeod Ganj jest teoretycznie częścią miasta Dharamsala położonego o 500 metrów niżej. Dobra pogoda jest tutaj zgoła rzadko, jest to jedno z najbardziej mokrych miejsc na świecie.
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The moral messages that Bl. Jerzy Popieluszko’s conveyed in the homilies that he gave during his famous “Masses for the Fatherland” are still relevant today, particularly with regard to fundamental issues concerning the values of man and society. Patriotism is among the many topics that this martyr addressed. Fr. Popieluszko looked up to St. Maximilian Maria Kolbe, OFM Conv, as a personal example of love and the gift of oneself to God and one’s neighbor. St. Maximilian, otherwise known as the Martyr of Auschwitz-Birkenau, and his life, pastoral ministry, teaching, boundless charity, and self-offering for the Church and Poland were an inspiration to Fr. Jerzy. As he read the “Knight of the Immaculate” publications as a youth, the young future priest from Warsaw was fascinated with the Franciscan’s life. Years later, the figure of St. Maximilian Maria Kolbe served to show Fr. Jerzy the importance of the virtue of patriotism in the life of every Christian, particularly Poles.
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