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Alienacja zasadnicza: człowiek Bogiem
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 1998)
Czy religia dopuszcza wojnę?
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 1992)
War has been present in the history of humanity for many ages, that is the fact of settling disputes and accomplishing political aims by violence with thee use of military forces. It is something strange, and difficult to understand. The relation between religion and war is particularly interesting, since religion of its own nature is put to safeguard human life (“you shall not kill”). There is a mutual diffusion of opinions and evaluations between the religious and philosophical thought in considering the phenomenon of war. That is why the author has included the philosophical. Thought in order to make the religious standpoint more prominent against the philosophical background (Judaism, Islam, Christianity). Three philosophical standpoints concerning war are most prominent: − bellism i.e. approval of war as a natural state of affairs (Heraclitus, Empedocles, Hobbes, Hegel, Marx), − pacifism i.e. unconditional elimination of war (Kant, Tolstoy), − the conception of a “just war”. Christianity has drawn on to the latter (Plato, Aristotle, Augustin) in which war is not something natural and unconditionally necessary, yet in some situations it is inevitable as a defence against greater evil. Numerous Christian thinkers have worked out the theories of a “just war” or rather a “justified war” waged by competent authorities, due to serious reasons, having in view the saving of a good. The contemporary cultural and technical situation (sophisticated means to kill and their long-term consequences) as well as the deepening awareness of man's and humanity's rights, to peaceful coexistence have brought about a new relation to war which is being described as “war against war”. More and more often has one talked not about “a right to war” but about “a duty to peace”. Churches, including the Catholic Church, join in the activities of the international institutions which aim at settling conflicts in a peaceful manner and at safeguarding peaceful coexistence, first of all by means of guaranteeing human rights by particular regimes and social systems.
Dictionnaire des religions. Réd. P. Poupard. Paris: Presses Universitaires de France 1984 ss. 1830.
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 1990)
Drogi poznania Boga według encykliki „Fides et ratio”
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 2001)
The encyclical makes an analysis of the situation of the contemporary culture in which a crisis of the truth about man has occurred as well as a crisis of the meaning of human life that is connected with it. The deformities are first of all concerned with recognising the truth about God and the relations between Him and man. Hence the aim of the encyclical is to point out that „man cannot be understood without God”, and what is more, „man cannot be understood without Christ”. The problem of learning about God then has a clearly anthropological context in the encyclical. It points to two complementary ways to learn about God as the ultimate source of existence and of the Supreme Good that makes human life meaningful: 1) the way of reason, through learning about the existing reality and explaining it (philosophy) 2) the way of faith, that is, the way of the reason thinking while believing that God’s word is true; in it God shows truths about Himself and about man that exceed man’s cognitive abilities. Hence full cognition of the truth about God and about man as significantly connected with Him requires two kinds of cognition. Fides et ratio expresses this in a simple way: „man is a creature in quest of the truth”, he is „a philosopher by nature” and one „whose life is based on faith”. Hence man can „on the wings of reason and faith rise to contemplating the truth”. Both these ways are ways of the truth concerning the existing reality; be it natural or supernatural. When a man recognises and lives through them both they can show him the ultimate meaning of life.
Globalizm i religia
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 2002)
Globalism denotes the most recent direction of economical and political changes that are going on in the world. The new structures presuppose some ideological assumptions: a conception of man and cultural dominating trends. This is a naturalistic and liberalistic vision of man, a vision that does not take into account his transcendent dimension. Encounters and controversies between globalism and religion, that is Christianity, focus on the conception of man. Christianity assumes, proclaims and safeguards the conception of man as person. In this view person comes from the Personal God and goes towards Him; God is man’s ultimate source of existence and the Highest Good at which man is supposed to aim through his life. The personalistic conception of man requires that in the globalistic processes man should occupy the primary place. All structures, including economical and political, should take man in all personal dimensions, together with the ethical and religious ones. Christianity as a universalistic religion is not against globalization; it takes care that its related processes are carried out in the full truth about man and aim at the authentic good of all people.
Kulturowe zawirowania wokół człowieka końca XX wieku
Zdybicka, Zofia J. (Papieski Fakultet Teologiczny we Wrocławiu, 1995)
Kulturowe zawirowania wokół człowieka końca XX wieku
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 1996)
hilosophy whose principal lines may be laid down in three interrelated theorems: 1. The culture of the recent centuries has run the course starting from understanding man as “homo sapiens” to “homo demens”, that is people first confided unconditionally in reason and made it the ultimate authority, and then gave up reason. In other words, they started from radical Rationalism of the seventieth century, especially the rationalism of the Enlightenment, and then gave up truth and ended up in radical irrationalism in the period of Post-modernism, 2. from deification of man by endowing him with divine attributes to reification and subduing man to his own products, that is from superman to post-man, 3. from absolute freedom postulated by many philosophers to actual enslavement by things (the attitude of consumption), the mass media which impose attitudes and life styles, and politics (democracy founded on radical liberalism may easily become totalitarianism). Despite the fact that negative phenomena stand out, contemporary culture is not yet am aggregate of what is false and evil. One may notice there many crumbs of truth and good. Undoubtedly, philosophy has exposed the position of man; Christianity, notwithstanding its often opposition, is still present in life and culture. The Catholic Church, and in particular John Paul II, makes ever new efforts to defend human dignity of man. “The Church ever anew stands to struggle with the spirit of this world. This struggle is nothing else but a struggle for the soul of this world, the soul of man”. (John Paul II, Crossing the Threshold of Hope, Lublin 1994).
Prawdziwy i fałszywy feminizm
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 2003)
Feminism is a movement that tends to change the unfavourable cultural, social, and political relations on behalf of women. The feministic movement has developed in our cultural circle since the 18th century and has taken on various forms. One should mention here the following: feminism as a right strife conducted by women to recognise their dignity, make them equal with respect to citizen rights, ensure equal (with men) access to education that would enable them to obtain a job and enlarge their opportunities in economical, social, political, and religious life – always taking into account their different sex and preserving their vocation as wives and mothers. This is true feminism, which is now defined as a new or Christian feminism, feminism – as an ideology stemming from radical liberalism, socialism, freudism, and post-modernism − strikes woman’s identity and in the most radical manifestations it regards sex as a cultural category, and advocates absolute freedom. Thus understood feminism leads to deformation in social life by undermining familial ties and the right to live for the unborn children (abortion). This is false feminism, such that undermines women's identity and dignity.
Religia i polityka
Zdybicka, Zofia J. (Towarzystwo Naukowe KUL, 1993)