Seminare, 2006, Tom 23

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Alan Barnard, History and Theory in Anthropology, Cambridge University Press 2000, xii + ss. 243.
Sadowski, Ryszard F. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Mityczno-magiczne źródła antropocentryzmu
Ganowicz-Baczyk, Anita (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
The aim of the article is to show, that an attitude towards nature called anthropocentrism has its origins in the primitive magic rituals or religions. Human’s perception of his place in the Universe had been changing throughout the history and firstly man probably was far from belief in his own dignity in the nature. But even though, roots of an anthropocentrism were present very early, and the most clearly in man’s beliefs according to his destiny and sense of existence. First of all, the middle eastern ancient anthropogonies show us an heterogeneous image of the man. On the one hand man is weak, mortal being, on the other hand he differs from the rest of the world and is exceptional somehow. This is connected with man’s perception of the reality in which feeling of being in the centre of the happening is natural. And consequently, the ancient inhabitants of the Middle East believed that they lived in the centre of the Universe (geocentrism). Next characteristic of the ancient religions is that gods and human beings were very alike. Furthermore, people despite their respect to nature could be very proud and they acted as if they had any power over the weather conditions. Moreover, they interpreted severe disasters as some kind of punishment for their sins. Such an attitude suggests that from the beginning of their history people were very anthropocentric.
Crea Giuseppe, Gli altri e la formazione di sé, EDH, Bologna 2005, ss. 301.
Formella, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Życie jako zadanie. Viktor Emil Frankl w setną rocznicę urodzin
Formella, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Viktor E. Frankl, (1905–1997), was Professor of Neurology and Psychiatry at the University of Vienna Medical School. For 25 years he was head of the Vienna Neurological Policlinic. His Logotherapy/Existential Analysis came to be known as the „Third Vienna School of Psychotherapy”. Frankl received the degrees of Doctor of Medicine and Doctor of Philosophy from the University of Vienna. During World War II he spent three years at Theresienstadt, Auschwitz, Kaufering III and Türkheim. He held professorships at Harvard, Stanford, Dallas, and Pittsburgh, and was Distinguished Professor of Logotherapy at the U.S. International University in San Diego, California. Frankl has given lectures at 209 universities on all 5 continents. His first article was published in 1924 in the International Journal of Psychoanalysis at the invitation of S. Freud. Frankl’s 32 books were translated into 31 languages. His book Man’s Search for Meaning has sold millions of copies and has been listed among „the ten most influential books in America”. Through four decades Dr. Frankl made innumerable lecture tours throughout the world. He received honorary degrees from 29 universities in Europe, the Americas, Africa and Asia. He held numerous awards, among them the Oskar Pfister Award of the American Psychiatric Association and an Honorary Membership of the Austrian Academy of Sciences, and Medicus Magnus Medal and International Golden Star „Merit for Humanism” (Polish Academy of Medicine, 1997). His thoughts had an impact on the development of human psychology in Poland. Most known followers of his theory are K. Popielski of Lublin and M. Wolicki of Wrocław. Frankl is the originator of the school of psychotherapy known as logotherapy, or existential analysis. Harvard’s eminent psychologist, the late Gordon W. Allport, called logotherapy “the most significant psychological movement of our day”. Logotherapy offers a potent weapon against the general malaise that gives rise to depression, despair, and addiction: the existential vacuum. Drawing upon his many years of professional practice and the concentration-camp experiences that helped shape his views, Viktor Frankl outlines such invaluable therapeutic techniques as inversion of intention, dereflection, and the use of paradox and parable, in addition to traditional analysis and drug therapy. Logotherapy and Existential Analysis has been internationally recognized for decades as an empirically supported humanistic school of psychotherapy. Evidence for the growing significance of logotherapy includes institutes, societies and professorships in many countries of the world, as well as conferences and publications. The interconnected theory of Logotherapy and Existential Analysis has been internationally recognized for decades as an empirically supported humanistic school of psychotherapy.
Elementy „teologii ciała” w myśli św. Hieronima na podstawie jego korespondencji
Gburek, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
The article refers anthropology of Jerome, what gets out of his correspondence. The author represents elements of the present theology of the body, which can be found inwards of saint Jerome of referring directly to the human body, his nature, psychically-physical form and the sexuality. He indicates the function of the body and his destination both in the dimension of the earthly life, as and in the eternity. The author analyzing the content of letters represents the opinion of Jerome as against of the man being unity of two elements: carnal and spiritual. Between the body and the soul exist the different kind straining and crises which however should contribute to reaching of the harmony in the man who its own apogee attains in Christ who is a Fullness.
Enrico dal Covolo, Ojcowie Kościoła mistrzami formacji kapłańskiej, tł. z j. włoskiego K. Charmasa, [b.w.], Lublin 2005, ss. 69.
Chmielewski, Marek T. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Specyfika natury ludzkiej w aspekcie zdolności do kontemplowania własnej egzystencji
Diłanian, Grzegorz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Homo sapiens, as one of many biological species, came into existence in evolution progress based on natural selection. That makes him tightly bounded to the world of animals. However, scientifical and philosophical reflection about human being points clearly at exceptionality of his nature. It significantly appears in human ability to contemplate his own existence. The aim of this article is to outline several aspects of this exceptionality. First of all, human is the only living creature which achieved capability of auto-reflection. Although there are some well developed animals aware of their existence, only human “knows that he knows”. Such conclusions are drawn from critical, socio-biological analysis of human-nature theory and evolutionary theory of perception, based on results of etologists’research. Secondly, Homo sapiens also possesses awareness of his existence limitation. It is impossible to explain human nature without reflection about this. Only human experiences the death in two ways: “from the inside”, where death appears to be a natural and biologically explainable phenomenon and “from the outside” – from this perspective, on the one hand, death is horrifying and mysterious, what leads to mutiny and disagreement, but on the other hand, sometimes reveals transcendental aspects of the world. Thirdly, such experiences cause human a question about meaning of actions and existence itself. This question, as T. Bielecki and V. Frankl’s analyses show, is so fundamental and essential that lack of the answer or will to look for it leads to anxiousness, neurosis and frustrations. The fact of asking such questions, as well as negative consequences of fruitless looking for the answer significantly characterizes Homo sapiens and separates him from the world of nature. Discovery and understanding of particular aspects of human nature and pointing out those which distinguish human from “lower” creatures is a proper perspective for discussion on “who the man is”.
Enrico dal Covolo, Ojcowie Kościoła mistrzami formacji kapłańskiej, tłumaczenie z włoskiego Krzysztof Charamsa, Lublin 2005, ss. 69.
Nyk, Adam (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Sympozjum: Harcerskie drogi do wolności „Salezjańskie Dęby” (Aleksandrów Kujawski, 26 listopada 2005 r.)
Formella, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Diagnostyka pedagogiczna i profilaktyka w szkole i w środowisko lokalnym, red. M. Deptuła, Wydawnictwo Akademii Bydgoskiej, Bydgoszcz 2004, ss. 265.
Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Jan Paweł II i młodzież
Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
The Pope and the young. The Pope’s presence among young people and his commitment to them became a phenomenon during his pontificate. The life and problems of the young were always present in the Pontiff’s teachings. He gave ample evidence of his concern for the youths of his time. The words he addressed to the young on the 22nd of September 1978: “You are the future of the world, you are the hope of the Church, you are my hope”, echoed throughout his ministry and pilgrimages all over the world. To make the young of today’s world open to the Christ’s Good News was of paramount importance for John Paul II. He kept encouraging the young to follow Christ and His ways, because He – the Lord – is the true Way, and no threat, but a chance for them to really grow to become fully human. The issue of human freedom was yet another problem raised by John Paul II in his meetings with the young. He was convinced that freedom is undoubtedly a great gift to humanity, and especially to young generations, since it determines the human dignity. Misused freedom inevitably leads to anarchy and excessive criticism. John Paul II encouraged to freedom that is based on responsible. The above mentioned principles John Paul II taught to the young with a great deal of courage and involvement. Young people listened to them because they knew that the Pope was authentic, of deep faith and care for the young and their future.
Teoria przywiązania J. Bowlby’ego
Marchwicki, Piotr (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
It is generally accepted that John Bowlby’s attachment theory is the first scientific attempt to apply the ethological model to explain problems regarding mental development of a human being, especially in the first years of his or her life. Actually, the origin of the attachment theory was inspired not only by studies on experiences of infants and children separated from their parents but also by results of ethological studies on animal instinct behaviors, especially of birds and mammals. In the present paper, firstly, the context which originated the attachment theory is outlined. Subsequently, main elements of that theory are presented, such as: phylogenesis and organization of functioning of the attachment system, continuity of attachment across the human life, internal working models of attachment, behavioral systems related to attachment, connection between disturbed development of attachment and mental disorders. Finally, functioning of attachment in human life from infancy to adolescence and adulthood are described.
Eklezjotwórczy charakter Eucharystii jako ofiary
Migut, Bogusław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
When talking about the ecclesiogenic role of the Eucharist John Paul II emphasizes the significance of the union with Christ, or the communion. The Eucharist, being the communion with Christ, builds the Church. However, in an ontological order, out of all three dimensions of the Eucharist (commemoration, sacrifice, banquet), John Paul II considers the dimension of sacrifice [the sacrificial dimension] as the most important. On this basis the following conclusion arises. The foundation of the communion is re-presentation of Christ’s sacrifice on the cross as well as this sacrifice being joined by people of all times. Building the Church through the communion is a result achieved by re-presenting and performing Christ’s sacrifice. On the believers’ part, this building the Church consists in conscious inclusion of their spiritual sacrifices into Christ’s only sacrifice, and on Christ’s part – in unifying these sacrifices with His own sacrifice. It is impossible to separate ultimately the ecclesiogenic power of the sacrifice from that of the banquet as they mutually overlap by their very nature. The Eucharist builds the horizontal communion (communion among people), originating from the vertical communion (communion with God) and leading to it.
Ks. Janusz Mariański, Kościół katolicki w Polsce a życie społeczne. Studium socjologiczno-pastoralne, Wydawnictwo Archidiecezji Lubelskiej „GAUDIUM”, Lublin 2005, ss. 353.
Bobryk, Adam (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Radosław Marzec, Interpretacja utworów organowych Jana Sebastiana Bacha w świetle źródeł XVIII wiecznych, Wydawnictwo Muzyczne Polihymnia, Lublin 2005, ss. 117.
Niegowski, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
XVII Międzynarodowy Festiwal Muzyki Religijnej im. ks. Stanisława Ormińskiego w Rumi (20–22 października 2005 r.)
Niegowski, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Konferencja „Ksiądz Profesor Marian Lewko. Salezjanin – teatrolog – wychowawca” (Katedra Dramatu i Teatru KUL, Lublin, 17 maja 2005 r.)
Michalczuk, Joanna (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Pedagogika pastoralna, praca zbiorowa pod redakcja Marka Marczewskiego, Wydawnictwo Polihymnia, Lublin 2003, ss. 184.
Sakowicz, Eugeniusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Kartezjańska nauka o porządku w nowych zasadach filozoficzno-przyrodniczych
Bartoszewski, Jakub (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
This article presents the problem designed by Descartes. The French philosopher sufficiently separated himself from philosophical tradition by creating his own philosophical system, based on clear and understandable rules, the system described here in a short form and formulated in the following topic: “Descartes’ idea of order within new philosophical and scientific principles and its „sailing” in the world of human existence”. Descartes, supported by logical truths, secured the meaning of cognition. The meaning, which is, and at the same time motivates the category of all consideration of the world and human existence. Thus, what sense could there be in talking about anything if the truth was crumbled? As reflected in the article, it was Descartes’ desire to be uncompromising and not to accept any discretion in cognition, and to reveal that the mathematical character of knowledge (though it was not the philosopher’s intention) makes it impersonalized and deprived not only of emotions, but also of any subjectivity, although it derives from animal rationale. His philosophical concept is directed towards utopian -isms.
Współczesne dylematy wychowania: ponowoczesna względność a niezmienność norm wychowawczych
Chrobak, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Meditations of human being existence and development focus on individual dimension of his live. Human live persistently is spread out between “topical being” and “possible being”. Individual dimension of human live is realized in rightly action. Is very important to give an answer who the mankind are. Each man is a rational, free, assigning to eternal Lord human being. The main aim of education is to prepare the young man to taking a leadership over his own development process. The teacher meet his pupil in act of “being himself”. The first of all, he have to find his personality, truth and values. The next step is to help his pupil became a human. Person is the greatest good and only love exemplify property and valuable reference to him. The personality norm try to emphasize particular human position as a person with his separateness and transcendental dimension. The personality human education shows as a open possibility of meeting which is realized in change and conversion making freedom.

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