Roczniki Filozoficzne, 1991-1992, T. 39-40, z. 2
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Pozycja Prawo naturalne w ujęciu Karola Wojtyły − Jana Pawła IIGałkowski, Jerzy W. (Towarzystwo Naukowe KUL, 1992)This article seeks to reconstruct the notion of natural law found in the writings of Karol Wojtyla and in the statements of Pope John Paul II. Wojtyla’s thought on this subject is scattered through many of his publications. On the one hand, he bases himself upon the Aristotelian-Thomistic tradition, while on the other he employs Schelerian phenomenology, thereby creating a new philosophical image of the person. He achieves a synthesis of both the subjective and objective aspects of the person, of nature and the person. He locates the basis for moral obligation in the very ontic structure of the person. On this basis the author draws the conclusion that there is an intimate bond between man and the law based upon his nature. He also discusses various levels of human social existence and action which fall within the compass of natural law.Pozycja Kryzys społeczno-gospodarczy kryzysem człowiekaKrąpiec, Mieczysław A. (Towarzystwo Naukowe KUL, 1992)The present crisis in economy and culture is deeply rooted in the crisis of man himself. The man is menaced in his existence by the degradation of the environment (earth, water, air), and by the ozone hole. Certainly one result will be an increase in cataracts and skin cancer. The man is also menaced in his personal life by the system of the lie, organized pornography and by the foundation of the system for the cooperative realization of the evil. The counteract is possible by the deep study of the man and by the recognition of personal structure of the human being. The next step is to build ”the civilization of love”, proposed by Paul VI and John Paul II. The principles of that civilization are: priority of the person before the thing, ethics before technology, ”to be” before ”to have” and the mercy before the justice.Pozycja Metoda ustalania treści ustaw w demokratycznym państwie prawa. Refleksje na temat teorii sprawiedliwości Johna RawlsaMoń, Ryszard (Towarzystwo Naukowe KUL, 1992)Pozycja Koncepcja transcendencji w ujęciu Yves Ledure’aMichałek, Tadeusz (Towarzystwo Naukowe KUL, 1992)Pozycja „Solidarność” wołaniem o ethos w polityceStyczeń, Tadeusz (Towarzystwo Naukowe KUL, 1992)Pozycja 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.Pozycja Teologia i nauki przyrodnicze (Uwagi na marginesie)Bronk, Andrzej (Towarzystwo Naukowe KUL, 1992)Pozycja Krytyczne wydanie Insight Bernarda Lonergana SJ (1904-1984)Bronk, Andrzej (Towarzystwo Naukowe KUL, 1992)