Paul Ricœur, avagy a megbocsátás mint himnusz a magasban
This article discusses the ethical and hermeneutical dimensions of Paul Ricœur's final great work, La mémoire, l’histoire, l’oubli, which appeared in 2000.
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This article discusses the ethical and hermeneutical dimensions of Paul Ricœur's final great work, La mémoire, l’histoire, l’oubli, which appeared in 2000.
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The present study focuses on sexuality education as an integral part of the fundamental right to education. It analyses relevant provisions of the Convention on the Rights of Persons with Disabilities and highlights related ethical issues. Study also shows that sexuality education is ideologically saturated and morally charged topic in Slovakia. In this paper we analyse context between social constructions of intellectual disability and sexuality and their implication for sexuality education. We outline some aspects of the right to sexuality education for persons with intellectual disabilities and discuss cultural challenges and related ethical dilemmas from the liberal point of view.
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Professional ethics in medicine is based on codes of ethics, that contain models of behavior and virtues that physicians and health professionals should apply in their practice. Despite the inherent virtues of medical profession, some patients are a challenge and a test for the interpersonal skills of medical professionals. Some personal characteristics of these patients make communication difficult, and classify them in the category of „difficult“ patients. More often „difficult“ patients are elderly, divorced or widowed patients with multiple acute or chronic diseases, prolonged drug therapy and terminally ill. As a result of increased life expectancy and the prevalence of chronic non-communicable diseases such patients can be found in most medical practices. Effective treatment and care of these patients raises important ethical issues related to respect of the autonomy of the patient, creating confidence and obtaining informed consent. This requires medical professionals to continuously develop their communication skills through continuing education and to develop psychological approaches and ethical thinking.
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The concept of “unblemished character” is the basic criterion by means of which the Polish legislator verifies ethical competence of judges. The Author explores what is needed in democratic state of law: judges – not only with good character, but also with ability to answer the question of what is good (ethical). A noble and wise judge can improve a flawed law in hard cases. The article demonstrates that an ability of scrutinising opposing positions and values is a necessary feature of a judge. The Author contemplates the issue of “moral virtue” as a legal basis for the education of judges towards an ability to find the golden mean despite contradictory arguments.
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An insight into today’s relevance of Tadeusz Styczeń’s conception of the autonomy of ethics involves a theoretical analysis as well as a consideration of the practical signifi cance of the standpoint he proposed. Styczeń develops the theoretical ideas advanced by Tadeusz Czeżowski and Tadeusz Kotarbiński, who considered the moral (axiological) experience as the autonomous basis of ethical knowledge. In his writings, however, Styczeń consistently uncovers the personalist content of the moral experience, thus showing that personalism is a special variety of value ethics. Moreover, he specifi es the area of the autonomy of ethics: ethics is an autonomous discipline already in its starting point, which is the moral experience, yet ethics draws on other disciplines, in particular on anthropology, at the stage of building its argumentation to justify the moral rightness of an action. Styczeń also shows the relations between ethics constructed ‘in the fi eld of experience’ and the moral theology based on the Christian Revelation. The autonomy of ethics—within the framework Styczeń worked out—lies in the autonomy of the moral experience and its content. Styczeń simultaneously questions the post-Kantian approach to the issue of the autonomy of ethics, rejecting its claim that the moral subject is actually the creator of moral norms. The author of the article also refers to the controversies over the axiological foundations of democracy and offers some remarks on the practical signifi cance of Styczeń’s conception of autonomous ethics. He draws a comparison between Styczeń’s standpoint and the conception of ‘minimal morality’ introduced by Michael Waltzer. The author also points that the ‘deformations’ of morality observable in various religious traditions (such as Hinduism, Christianity, and Islam) call for an autonomous moral discourse provided by ethics.
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Pope John Paul II is known as Christ’s Vicar. However, many members of the Church do not realise that he was also an eminent philosopher. He was significant enough to develop his own philosophy known as Christian personalism or adequate anthropology. Its concept was presented by Karol Wojtyła in 1969 in a large treatise entitled “The Acting Person”,which beyond doubt can be called the summa philosophiae of the later pope. It contains the modern philosophy of consciousness of the subject that explores the reality, which contradicts traditional metaphysics, which attempted to describe the reality objectively, but only to a small extent dealt with a critical analysis of the subjectivity of our cognition. Karol Wojtyła’s philosophical analyses show that both the earlier philosophy of being and the modern philosophy of consciousness are one-sided approaches. The study of thinking of Aristotle and Saint Thomas Aquinas, as well as Immanuel Kant and Max Scheler, resulted not only in emphasising the diversity of opinions, in exposing their incompleteness, but also in a proposition of resolving the deadlock in which the philosophy of being and philosophy of consciousness were stuck, the deadlock of idealism and realism, of apriorism and empirism. The effort to integrate the philosophy of consciousness and philosophy of being was present in Karol Wojtyła’s work from the beginning of his philosophical quest. It probably stemmed from two convictions. On the one hand, he was convinced that knowledge should arise from experience, on the other – about the rightness of a realistic approach in intellectual cognition.
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The lecture engages the debate concerning the relation between politics and ethics. Ethics is the guardian of good practice and policy the guardian of the quality of life in the community. The author discusses their mutual historical development paying special attention to two dates. First in 1789, when the Bastille was demolished and the Republic founded with a slogan of ethical content (“Liberty, Equality, Fraternity”), but only in order to control it. The second date is 1989, the year in which the Berlin Wall fell, constitutes a turning point and the dominance of ethics over politics promoted by the triad: democracy, accountability, and human rights, which undoubtedly belong to the highest value. The problem with this is that ethical values can be used in an ideological way. In the final section, the Christian position on the proper relationship between ethics and policy and vice versa is discussed.
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Zapadna filozofija je nastala u šestom stoljeću p.n.e. u Grčkoj. Filozofi šestog stoljeća - predsokratovci - bili su fizičari koji su usmjerili svoju spekulaciju na utvrđivanje od čega je sačinjen univerzum. Prvi od njih, po imenu Tales, tvrdio je da je univerzum sačinjen od vode. Mislio je da je voda najtemeljnija supstanca iz koje su ostali elementi konstituirani. Oni koji su slijedili Talesa dokazivali su da je univerzum sačinjen od zemlje, ili vatre, ili zraka, ili neke kombinacije ovih temeljnih "elemenata". U petom stoljeću mislilac po imenu Demokrit konačno je riješio zagonetku; tvrdio je da su sve stvari sastavljene od atoma.
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In this article Alasdair MacIntyre’s thesis concerning emotivist use of moral utterances in contemporary liberal societies is analysed. One tries to show that it needs further clarification since at least three elements of MacIntyre’s argument seem to pose certain problems; these are: ‘discussion halt’ as the source of emotivism, comprehensive doctrines as premises of respective arguments in liberal debates and the problem of incommensurability. These three problematic elements are discussed and interrelations between them are adumbrated.
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Morality, education and citizenship are connected, related in all streams of thought, be they ancient, classic or modern, and ideas are discovered, rediscovered, emphasized, transformed, contested or confirmed, but the need for morality and for educating human beings as social beings remains a constant and obvious concern. Character education and intelligence education must not be apart and must not be forgotten at all levels of formal education, as the only good citizens are good, virtuous, intelligent and educated human beings. This paper includes results of a pilot survey regarding aspects of moral and humanistic education as a necessity in tertiary education, as in formal education at all levels. We believe that greater attention should be paid to humanities and social sciences (philosophy, ethics, sociology, political science, anthropology, history, etc.) and they should be added in coherent and concerted programs of study at the university level, in all programs of study, including areas of interdisciplinary studies, because they are essential for forming a holistic picture of the complex functioning of society and for character education as well.
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The humanization of competition and of the profit/success dispute, the socialization of egotisms and egoism, the taming of the daily interhuman relationships and the emotional - sentimental assimilation of the outcome of labor can only be achieved through an intelligent compatibility between the economic and the moral order. Nonetheless, this does not rule out the tensions and, beyond any genuine moral intentions, the practicing of a normative and value-bound conventionalism is used - as an image amplifier and a justifier of hidden interests. The most transparent moral gestures can encapsulate rebellious instinct-ridden energies, temperamental inclinations being resignified from the perspective of virtuous meanings. The moral radiography of sympathy/compassion and of envy, respectively, can be enlightening in this line.
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This article from the perspective of interaction of oral folklore childhood and dialogue between different cultures, ways of occurrence of genres and modes of transmission, and the impact on the poetics of childhood states that Ukrainian children's folk music is a mixed phenomenon, interesting, creative invaluable and requires thorough investigation. It is concluded that in today's socio-cultural reality actualized conceptualization of child folk music in terms of its procedural and dialogical comprehension, as well as a factor in the formation of human unity.
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The article is devoted to the categorical system of the symbolism of the hospitality. The folk tradition of the deferencial attitude to the "other", respectful acception him as a guest are manifested as a kind of matrix where the pattern of Ukrainian man behaviour and the ethnocultural formation of the society are forming. In this context, the hospitality is interpreted as the valuable spiritual universe. The concepts of guest, bread, embroidered towel, handshake, kiss are connected with it. Category hospitality is a link between the social, spiritual and cultural processes in the society.
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Western philosophical tradition is marked by unequivocal domination of monism. Because of that, the principle of lesser evil isn’t exactly among highly regarded philosophical principles, primarily among the those of practical philosophy, or among reflections on ethical activities. Based on pessimistically understood persuasion according to which people often (if not always) have to choose in their actions between two or more decisions, all of them marked by morally unacceptable actions (or, more radically: each of them means some sort of commitment in evildoing), the principle of lesser evil tends to demonstrate itself in the issues of war and violence – in its complete antinomy. The analysis of the concepts of abstract pacifism and justifiable war can point to the dramatics of the implementation of the concept of lesser evil and open some space for a proper rethinking of the different possibilities of the approach to the problem of war and peace.
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From the perspective of “applied ‘machiavelistics’”, the paper deals with Machiavelli’s The Art of War (Dell’arte della guerra) and other works (The Prince, Discourses on Livy) in which the author, among other things, gives advice for successful struggle, military and political. It is significant that these advices of Renaissance philosopher have a strong impact even after five hundred years. Few relevant authors that are familiar with his work recently published several books that reactualize Machiavelli’s thought in the context of the struggle and decision making in the 21st century, whether it is about advising managers in the “wars” within the business world, or it is offering assistance to voters in elections in order to choose a better ruler. Analysing these works, which updated Machiavelli as guide and counselor in contemporary struggles and decisions, shows the extent to which this approach trivializes Machiavelli’s thought, but also in how many ways it contributing to new, creative reception of his work.
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Ratings of the television programs as well as commercial effects become crucial measures of the media success and journalists’ efficiency neglecting minimal ethical standards. The profit maximisation logic and mere survival in times of the economic crisis also has the impact on preserving the sensitive ethical standards. In this respect, the television, as the most influential medium, especially public television, has the biggest responsibility. Violation of the ethical norms on public television means that it does not fulfil its key role – the role of public service. In important cases of the violation of ethical rules, the lack of clear responses of the regulators is the other side of the problem. The case study in this text shows us how easy it is to turn to the contempt of the professional journalistic standards and, consequently, ethical norms. This leads us to think how difficult is today to remain professional and ethical in times of the tangible commercialism and sensationalism.
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Review of: Przewodnik "Bioetyka dla młodych"; One of Us Foundation and Interdepartmental Institute of Bioethics of the Pope John Paul II University in Kraków, Kraków 2015, p. 80; by: Błażej Kmieciak
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The text relates about the fundamental meaning of terms haq (truth), ‘adl (justice) and qist (equity). These are semantically related and complementary Qur’anic terms that constitute the bases of Islamic ethics. All three are tightly related and inseparable since they reflect the Truth and the Justice in a theoretical and normative but also in a practical sense. The author analyses, compares and elaborates upon the modus vivendi of the Islamic righteousness that starts from an individual, through his wife and children and over to his parents, brothers and sisters, relatives and friends, nation and state. The author detects and analyses the threats and obstacles on the path of the Truth, Justice and Equity. Constitutional system and the rule of law provide the outer and institutional framework for the inner principles of faith that are related to justice and equity.
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Questions about the origin of moral attitudes and behaviors usually lead us to the phenomenon of religion. Traditionally, religion was seen as the foundation of morality. It also provided justifications for moral norms. However, contemporary sociological research in Poland clearly demonstrates the existence of an ongoing process of secularization of morality, which means that morality is becoming independent from the influence of religion. This process does not involve a planned rejection of religion, yet a growing number of Poles presume that religion is superfluous in the search for optimal moral decisions, and even more irrelevant in the domain of moral justifications. Instead of turning to religion, people say that they derive justification for their moral choices from their own consciences. In light of the empirical evidence, we may observe that personal conscience has taken precedence over other sources of justification of moral choices, such as the advice of friends, family members or priests, or even the teaching of the Church. Many who claim to depend on their conscience have an understanding of conscience that favors their subjective experience, their attachment to particular rights, and an emphasis on freedom as a primary value. It seems, however, that most of these people cannot define what conscience is. It is nearly impossible for them to relate conscience, which constitutes a subjective norm of morality, to objective moral norms. All of this poses some serious challenges in the domain of the moral education of the Polish people.
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This article analyzes the possibility of moral reflection in the process of interpretation of the Constitution. Although the problem of the relation between morality and law is important to society, the scientific theory analyzing the relation between morality and law is very complicated and contradictory. The formulated doctrinal conclusions are unable to overstep the limitation of subjectivity. The scientific doctrine only recognizes the fact that there has never been any single theory on ethics which would ground morality, virtue, human relationships and norms of behavior. The different theories are contradictory, since they are based upon different pre-conditions for the cognition of morality. Even though the scientific doctrine is contradictory, it is possible to notice moral value in the jurisprudence formulated by constitutional justice institutions of countries. In a broader sense, world-view arguments have nevertheless become a source exerting influence upon the result of the interpretation of the Constitution.
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