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After a cursory review of Wojtyła’s anthropology and his philosophy of freedom as self-transcendence aiming at the true good, this paper turned to his treatment of intersubjective relationships. We explained the core concept of participation, a property of the person whereby he maintains the personalistic value of his actions while also working together with others for the realization of a common end. Participation becomes reality in a community only when it has a proper subjective common good in addition to its objective common good. The former fosters the normative conditions that make participation possible. Anterior to the common good in its totality is the “common good” for all human beings constituted by the bona honesta. Building and sustaining strong communities requires the engagement and solidarity of its members, which sometimes expresses itself through opposition.

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objectives This article analyzes the multifaceted concept of justice and its foundational principles while scrutinizing its influence on the formulation and operation of the Constitution of the Republic of Poland. Drawing from philosophical and legal perspectives, it examines the intricate interplay between justice, the common good, and constitutional values, particularly within the dynamic relationship between the individual and the state. Central to this exploration is an inquiry into how Poland's constitutional framework accommodates interpretations of justice and the common good, shaping the dynamics between constitutional values and the rights of citizens. Moreover, it investigates the complexities of judicial execution in Poland, aiming to reconcile procedural justice and legal norms while safeguarding the rights of debtors. Material and methods The article uses an analytical approach to identify and address challenges in judicial enforcement, particularly in achieving a delicate balance between the efficacy of judgment execution and the imperative of justice, all while upholding the rights of debtors and acknowledging the legitimate interests of creditors. Results This study shows that Poland's constitution incorporates a variety of interpretations of justice and the common good, which affects the dynamic between constitutional values and citizens' rights, and that these issues have a significant impact on the balance between the effectiveness of execution and the imperative of justice. Conclusions Through an examination of justice, the common good, and their implications for constitutional governance and judicial enforcement, this article contributes to a deeper understanding of the intricate dynamics shaping legal and moral discourse in contemporary Poland.

The paper offers a sample of a commentary to Jan Kochanowski's two foricoenia, namely Ad Lu-clnam (21) and De Neaera (4). The commentary is effectuated in connection with a new edition of the poet's Carmina Latina. When interpreting the two epigrams, an important context is made not only by antique works (e.g. from The Greek Anthology) to which the poet referred within the framework of the Renaissance aemulatio, but also by New Latin ones, inter alia Andrea Navagero's Lusus and Michael Marullus' epigrams. Forlcoenia enters into intertextual relationships with the works of other humanists and contributes to the common good of Renaissance Europe. [ABSTRACT FROM AUTHOR]

Copyright of Revista Crítica de Ciências Sociais is the property of Centro de Estudos Sociais and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author’s intent is to describe the concept of pedagogy of the common worlds of children and animals embedded in the framework of posthuman philosophy. In its assumptions, the child’s essence is tightly connected to non-human beings, individuals and forces, existing in the common worlds of life. Children and animals living in those worlds are not beings separated from one another, but relational and causative ones, affecting and influencing each other. The pedagogy of the common worlds of children and animals is broadly understood as an educational practice, which allows children to maintain non-hierarchical relations with animals during interspecies encounters. It offers children an unconventional way of discovering, exploring and acting, because it allows them not to learn “about” the world, but rather to learn together “with” the world. Staying in heterogeneous common worlds and establishing deep relations with them is hence connected with the need to care about the common good. It can provide people and non-human beings with a successful existence now and in the future.

This publication aims to identify similarities and differences in the ways of implementing the principle of the common good in classical (commercial) and social enterprises. Given the differences between social and classical enterprises in terms of their objectives and modes of action, it has to be stressed that the nature of the contribution they make to the common good differs in terms of subject and object. The research is embedded in Catholic social teaching (CST) because this approach presents one of the theoretically and practically richest theories of the common good, and secondly, it allows to discover modern ways of building the common good while respecting centuries of tradition and referring to philosophical classics. The common good principle in the light of CST lets us focus not only on the material but also the transcendental aims of human work and life which lead to more sustainable management. Commercial enterprises strengthen intellectual capital and expand technological and business knowledge. The profit earned by these companies essentially contributes to the good of society (taxes, investment, charity), including employees (bonuses, training). Social enterprises, on the other hand, have the advantage of investing in social capital and thus building a civil society based on mutual trust and support, especially at a local and institutional level. The profit generated by these organisations is a means to achieve social goals and not an end in itself. The results of our research show that both commercial and social enterprises contribute to common good on their own ways but the best results can be achieved when they cooperate and use all of their strengths for building the better future.

Civil society is recognised as a legitimising objective of the democratic system and its insufficient development as a social threat. The literature on the subject repeatedly discusses its condition in Poland. This article is part of this research current. The context for the work is to be the contemporary crisis situation that has faced the whole world in recent years - the Covid -19 pandemic. The publication aims to answer the research questions: How do young Polish citizens find themselves in the pandemic situation? How do they perceive concern for the common good? Are the slogans of solidarity and responsibility for fellow citizens still relevant? Are young citizens interested in public issues? The article aims to tackle the presented questions based on the author’s own research. as well as research conducted by CBOS and the Institute of Public Affairs.

The article presents the idea of civic participation as a value, which, due to its positive aspects, is widely desired by society in a democratic state governed by the rule of law. Participation as a value collectively forms an axiological system. In a constitutional state, the axiological system is normatively expressed in the content of the constitution, within which it takes the form of constitutional norms and principles. Civic participation has been adopted into the Constitution of the Republic of Poland in an indirect manner. A holistic interpretation of the Constitution's provisions allows it to be interpreted from the overarching systemic principles: the principle of the common good (Article 1) the principle of the democratic state of law (Article 2), the principle of the sovereignty of the Nation (Article 4) and the principle of social dialogue (Article 20). Consequently, civic participation as a constitutional value determines how laws are made. The State has an obligation to introduce and strengthen institutions of civic participation. Civic participation based on civil, political and social rights as well as institutions of social solidarity is an element of a democratic state of law and can be a solution to the problems of contemporary democracy. [ABSTRACT FROM AUTHOR]

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The historical predecessors of the today’s Ukrainian Catholic University were the Greek-Catholic Theological Academy founded in 1928 in Lviv by Metropolitan Andrey Sheptytsky, and the Ukrainian Catholic University of St. Clemens the Pope in Rome, established by Metropolitan Josyf Slipyj in December 1963, after his release from the Soviet imprisonment. In 1994, the Lviv Theological Academy was restored in the independent Ukraine, and in 2002 it was transformed into a university. The very name of the institution reflects the three consecutive stages of its history. As first, during the interwar period, when Western Ukraine was within the borders of Poland, the principal task was to provide Ukrainian youth with a possibility to pursue higher studies in their native language. During the Soviet period, when the Greek-Catholic Church in Ukraine was banned and persecuted, the top priority was to maintain links with the Catholic world. Nowadays, in the independent Ukraine, the UCU seeks to become a new type of university offering an alternative to the post-Soviet educational approach and forming leaders to serve with professional excellence in Ukraine and internationally – for the glory of God, the common good, and the dignity of the human person. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Wieś & Rolnictwo is the property of Instytut Rozwoju Wsi & Rolnictwa, Polska Akademia Nauk and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject of interest of the philosophy (metaphysics) of law developed by Mieczysław A. Krąpiec is the existence of natural law, the ways in which the content of this law is formulated, the basis of established law and justice, the relationship between established law and natural law, and the conditions of law’s implementation in various communities. Krąpiec proposed, firstly, a realistic interpretation of law as a real and interpersonal relation; secondly, a concept of the analogical natural law; and thirdly, the interpretation of human rights as ways of realizing the personal nature of the human being—as the ways which are found in the social context and proclaimed particularly in the form of the Universal Declaration of Human Rights (1948). Concerning the philosophy of politics, Krąpiec considered the issue of the sovereignty of the human person in relation to sovereignty of society, nation, and the State, as well as the issue of politics understood as the realization of the common good in a prudent manner. Krąpiec also referred to the Polish tradition of defending the rights of nations, thus building the foundations of the philosophy of nation.

Objectives The question posed in this article is: How does the social engagement of the child take place within the family and by the family, and what is the essence and specificity of such influence by the family on the child? Material and methods Following the description by Teresa Kukołowicz, who links the process of upbringing with social engagement, and points to the family as the scenario of the child’s special connection, this article takes up this specific fact, starting from the search for terminological explanations related to “social engagement”, and especially to the social engagement of the child within the family. Results Socialisation, usually considered as learning values and social norms, as preparation to perform social roles, or as forming conscience, today is reduced to a mere adaptation – which also comes with manifest detriment to the process of social engagement. Conclusions The human being has both an individual and a social nature, which indicates the necessity of taking into account in the process of the social engagement of the child both care for the child's own development (personalisation) and its orientation towards social life (socialisation), and this in every educational and socially engaging activity. In social engagement there is a justifiable need for both family care and support for the development of the child by the parents and the family, as well as for social (State) care, and the cooperation of these environments should take place without violating the rights of other persons or subjects entitled to upbringing – especially the family.

The aim of the article is to analyse three 16th and 17th centuries Polish diplomatic manuals written by Krzysztof Warszewicki, Ławryn Piaseczyński and Stanisław Miński dealing with the dilemma ‘the will of the ruler or the common good’, also known as ‘the prince or peace’ dilemma. This problem highlights the tension between the two opposing concepts of political order in early modern Europe: absolutist and republican. The article focuses on the attitude of the aforementioned authors towards the role of the monarch and the community of the republic, as well as the relationship between the monarch and the ambassadors.

Copyright of Annales UMCS, Sectio K (Politologia) is the property of Maria Curie-Sklodowska University in Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Komunikaty Mazursko-Warminskie is the property of Komunikaty Mazursko-Warminskie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studies in Law & Economics / Studia Prawno-Ekonomiczne is the property of Lodz Scientific Society / Lodzkie Towarzystwo Naukowe and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The concept of interest is used in describing and explaining political activities in various aspects: in terms of motive, intention, calculation. An individual participating in political activity represents a tangle of interests requiring coordination and selection: self-interest (personal and separate), self-interest as its share in the interest of the community, common interest with partners, allies, superior interest of society, group, party, church requiring sacrifices at one’s own expense. Thus, following an interest is a choice in a situation of tension, conflict of interests, not only external, but also internal. Interest materializes in the decisions and actions of the subject on the basis of the fact that at a given moment and in a given case, he is interested in something. The willingness of individuals to participate in the community, to identify with it, to be active and to make sacrifices for the common good, and to perform common tasks, depends on whether it has a sense of influence, a satisfying share of the benefits. An individual takes action if there is a correspondence between what is expected of him and what he himself is interested in. [ABSTRACT FROM AUTHOR]

The idea of global civil society, which was popular at the turn of the 21st century, now seems to be an unattractive political project. Due to the subsequent economic, political or ecological crises, and the consequent ongoing radicalization of socio-political life, we have moved away from the global community in favour of transnational interests. However, is it not worth reconsidering it in the era of the Anthropocene? And maybe the categories of global responsibility and the common good do have the potential to be used? This article, which should be placed in sphere of political theory, discusses issues related to the local, global and transnational theories of citizenship and their hermeneutical interpretation with regards to discourses on the Anthropocene. The objective of this text is to verify the hypothesis that the factor prompting the organization of global civil society is civil disobedience, clearly favored and endowed with new life by the Anthropocene crisis. The methodological background for justifying the issues presented here is Hans George Gadamer's hermeneutics. [ABSTRACT FROM AUTHOR]

The problem of the survival of human societies in the face of global crises raises the question: how did the communities of other living creatures deal with crises over hundreds of thousands of years? Analysis of crisis doping mechanisms by elephant communities; of whales and sparmaceta whales and siberian foxes - they are exampels of common and import ant characteristics that developer in the process of evaluation as a response to envriromental conditions. The diraction of changes in this characteristics is par excelance social and is directed at the common good. Thus, it has a pro-social character and glorifies altruism. Also in relation to human development from the sociobiological perspective - one can point to the same characteristics revealing their importance and role in the adaptation process. The example of the survival of homo sapiens and the extinction of homo neanderthalensis (Neanderthal man) are a spectacular example of this. Such characteristics as friendliness, altruism, solidarity, responsibility, concern for the common good, prosociality have become the guarantors of survival in opposition to aggression and selfishness. In The area of culture, it is expressed in the tendency to transfer the content an standards important for the survival of WE to the area of I AM awareness. The above-mentioned characteristics, which have an anti-authoritarian and pro-democratic dimension, thus become standards for the development of human civilizations. The persistence of the timeless values that the Decalogue brings, and thus sacrifice for other and „loving your neighbor as yourself", are an example of the importance of understanding community. The characteristics important for adaptation are somehow intuitively sensed and visible in the cultural tendencies of pro-social democratic societies, expressed in community tendencies. In this context, the importance of friendship is directly related to the length and quality of human health and life. [ABSTRACT FROM AUTHOR]

Copyright of Humanistyka i Przyrodoznawstwo is the property of University of Warmia & Mazury in Olsztyn and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Taking into account and responding to two sets of objections to Thomas Aquinas’ credentials as political philosopher, the essay examines his political philosophy, its presupposed understanding of human nature, and its portrayal in his philosophy of law. Analysing the defining features of law in Aquinas places before the reader features of human nature, namely, rationality, relationality and religiosity. These traits enable one to find responses to what Charles Taylor has identified as “three malaises” of contemporary society and culture, namely, individualism, instrumental reason, and the political consequences of both.

The author draws attention to the consideration of the complexity of civil participation in deliberative democracy, indicating that the legislator assumed that dialogue is to be a way of existence, and thus the basis of any social situation in the state. State authorities appointed to serve the people and the common good have to ask citizens about their position in the case, not in order to obtain the desired response, thus emphasizing the departure from the monologue culture in favor of dialogue and communication with the public. The author claims that the normative foundations of the community state are linked by the conviction that public values and purposes are established in the communication process. In this approach, it is important to achieve public purposes and the quality of their achievement, its constructive features are: network, multi-level management, conciliation, participation. The basic mechanisms of action of this type of state are: deliberation, compromise and arrangements are made in the social networks – the dominant type of management of public affairs in this model is co-management. Solicitude of the state as a common good obliges not only a citizen, but means that a citizen has the right to expect that public authority will act so that the Republic of Poland can be considered a common good by citizens. Referring to literature, the author notes that deliberative democracy and its concept put more emphasis on the importance of conversation, discussion and debate on democratic practice than on the importance of voting. Its supporters argue that the debate improves the quality of collective decisions and increases the chances of their acceptance. Varieties of deliberative democracy range from accentuating local representation to reinforcing the debate within representative legislative bodies. The article points out the differences between discourse and deliberation. Moreover, the forms of civic participation and civic participation techniques used in Poland are presented. We have come to live in times when communication, both traditional and with the help of modern media, plays a significant role in shaping societies. It is important to understand the basic laws guiding communication, the ability to properly form interpersonal relationships, cognize the factors affecting the quality of messages transmitted, the technique of freedom of expression, the skill of persuasion and argumentation. The correct perception of the essence of dialogue in a deliberative democracy is its foundation, especially when it concerns institutions aimed at turning natural and legal persons to public decision-making process. Considering the literature, it was found that new participative solutions, primarily the ability to dialogue, could prevent a democratic deficit and also indicated that that civic participation impacts on the creation of deliberative democracy.

This article first outlines some of the basic lines of recent Catholic social ethics, as developed in Pope Francis’ encyclical letter Laudato si’ (2015). In his letter which is less fundamental but more prophetic with a strong Franciscan background, Pope Francis continues the thoughts of his predecessor Benedict XVI and Benedict’s encyclical letter Caritas in veritate (2007). In the course of criticizing a misguided reliance on a market economy (and so-called capitalism without adjectives), it is emphasized in this paper that these alone are not sufficient to promote the Common Good or understood as integral to human development and social inclusion in a global world. With a view to the challenges of our time outlined by the encyclicals, the article then wants to focus on an approach to political theology that draws on the tradition of Augustinian thought and offers a solution for the promotion of the Common Good under the circumstances of modernity. The core tenet of so-called Augustinian Liberalism is the demonstration that the central liberal principles of individual freedom and universal equality are not sufficient enough to ensure human flourishing in this world. Despite the eminent importance of democratic constitutional principles, they ultimately fail to comprehensively promote the fulfilment of human life in its individual and social dimensions. They shorten the concept of rational autonomy to self-centred freedom that absolves itself of its responsibility and value-relativist tendencies, the thinkers of Augustinian Liberalism then profile a concept of love based on the thought of St. Augustine as a normative. Their position promotes principles for the political practice of individuals and guidelines for institutions in the liberal constitutional state.

This paper is an attempt to illuminate today’s economic science with the light of Aristotle’s philosophy of economics. The author first describes Aristotle’s thoughts about the economy. Then, he distinguishes and discusses three Aristotelian principles: (a) economics should be a classical practical or moral science, (b) economics should not look for an unlimited wealth, but for the wealth necessary for the good life, and (c) economics should be aimed at the common good.

Copyright of Studies in Law & Economics / Studia Prawno-Ekonomiczne is the property of Lodz Scientific Society / Lodzkie Towarzystwo Naukowe and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The key issue of this article is exposing the specificity of patriotism as well as its axiological conditions and requirements, understood in terms of personal commitment and love for the homeland, considered a gift and responsibility. In the personalist context of Cardinal Stefan Wyszyński’s pastoral thought, the presentation of patriotism aims to depict this moral virtue as an essentially Christian value, which is expressed, first of all, in active care for the good and prosperity of the homeland, understood as a bonum commune. In this context, the author of the article formulates the fundamental question whether patriotism still exhibits constructive axiological potential, allowing to shape the socio-political and cultural reality of the contemporary world. This reflection also refers to the praxis of socio-political life, which is branded by an intense polarization of opinions not only concerning the homeland but also relating to the axiological values that define patriotism.

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Forum Pedagogiczne / Pedagogical Forum is the property of Uniwersytet Kardynala Stefana Wyszynskiego w Warszawie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author makes an attempt to analyze the anthropological views of Mieczysław A. Krąpiec in order to show the reasons why some elements of the structure of man as a person—resulting from the human mode of access to truth, goodness, beauty and religion—are essentially significant for determining the common good that lies at the foundation of all forms of human social life. He analyzes such parts of the human person’s structure as intellectual knowledge, will for the good, love, religion, personal dignity, ontic completeness and legal subjectivity.

Copyright of Annals of Juridica Sciences / Roczniki Nauk Prawnych is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Przeglad Sejmowy is the property of Kancelaria Sejmu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zeszyty Naukowe KUL is the property of John Paul II Catholic University of Lublin, Wydawnictwo KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Koszalinsko-Kolobrzeskie is the property of University of Szczecin Press / Wydawnictwo Naukowe Uniwersytetu Szczecinskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Saint Thomas Aquinas did not produce a separate, systematic consideration of the concept of human dignity. Instead, he dealt with the phenomenon of dignity while discussing other issues. This article attempts to reconstruct the concept of dignity on the basis of those passages in the works of St. Thomas that are most representative of his understanding of this idea. Among the various meanings that St. Thomas ascribes to the term in his works, the most fundamental and general is the understanding of dignity as 'goodness in itself', as opposed to 'utility', which is goodness for the sake of something else. Relating this understanding of dignity to the human person, we can distinguish two varieties of dignity that are crucial to anthropological and moral reflection. The first variety is dignity understood as the subsistence in rational nature that makes a rational creature exist in itself and for its own sake and therefore constitute an end in itself. This variety of dignity is referred to in our times as the inherent dignity of every human person. The second is dignity understood as the goodness of a person's moral character, which consists in living in conformity with reason, that is, with the rational order of the teleology of human nature. These two meanings and aspects of dignity are not explicitly or radically distinguished by Thomas and this is an indication of their interrelatedness. The reason for this interrelatedness may be the teleological dynamism of a rational nature, which underlies both of these aspects of dignity. In fact, dignity itself is characterized by teleological dynamism. This, in turn, makes it possible for dignity thus understood to be enlarged or diminished. Morally evil behavior is contrary to the realization of the telos or end of human nature and thus to the teleological character of the dignity of the person who acts wickedly. Depending on the degree of the moral evil of his actions, a human being brings himself to various levels of loss of his dignity. It is possible to lose a critical degree of dignity as a result of shameful conduct, which constitutes a departure from the order of reason and leads to a kind of brutalization of the human being. Human persons should never be treated merely as means to anyone's ends because of their dignity. Yet the more a person loses his dignity, the more he himself ceases to be protected by it from utilitarian treatment. For this reason, a just punishment does not violate the dignity of a human being. That is because such a punishment is fitting for an act by which the perpetrator has divested himself of a critical scope of his own dignity. It is within this framework, pointing out the loss of dignity, that Aquinas explains the moral permissibility of the death penalty. The death penalty may seem to present some challenges to the coherence of his conception of dignity, but this article attempts to interpret Thomas' position in such a way as to demonstrate its internal coherence and thereby reveal the understanding of dignity that emerges in its light. The model of dignity presented by St. Thomas can also be expressed as a person's capacity to live in accord with reason, that is, his capacity for morality and the actualization of that capacity. Dignity in this sense is a determinant of the privileged position that is occupied by human beings in the hierarchy of all the beings in the universe. The cause of a human being's existence, and thus the source of his dignity, is the fact that he is created in the image and likeness of God. Therefore, the different manifestations of God's image in human beings, and the stages of its further realization or obliteration - which Thomas distinguishes and interrelates - are at the same time different stages in the development or loss of human dignity. [ABSTRACT FROM AUTHOR]

In this article the assumptions of one of the versions of the commongood concept in terms of the dispersion of knowledge and uncertainty areanalyzed. The article also aims at showing the consequences in regard to moralattitudes in politics and economics which are drawn on the basis of the conceptsof this type. In the first part I expound the ontological assumptions which are thebasis for the analysis. In the second part the concept of common good in terms ofits own assumptions and in relation to the ontology developed in this article isdiscussed. In the third part I consider some general thoughts about the structureof the ethical tales and their reference.

The Common Good or the Interest? In Search for the Founding Stones of the Modern Society: Case Study – European Union The philosophical reflection on the common good, as one of the primary normative principles, and in this sense also the “founding stones” of a well-structured social life, has a multifaceted, diverse range of proposed approaches and solutions and a well-documented output. Bearing in mind the centuries-long theoretical and practical importance and validity of this concept in the European thought and practice of socially and politically organized collective life, the subject of my reflections is to raise the question of the cognitive and normative importance and validity of this concept for today’s Europe in the context of the European Union project contained in the Treaty establishing a Constitution for Europe, signed on October 29, 2004 in Rome.

In our contemporary literature and academic discourse, we often see how popular the topic of corporate social responsibility is. It will be argued that another problem, tightly linked to this issue, and strongly influencing the business environment is the consumer behaviour. This second part of business relations is often associated rather with legal demands and customer protection. The purpose of my article is to show how consumer social responsibility can help not only the corporations but also those involved in the market exchange to contribute to the common good and improve quality of millions of transactions people make every day. To become real, this responsibility needs effort—courage to witness by expressing consumer’s opinion and education. The first aspect shows how important action is in revealing values and introducing ethics into everyday market activity, the second shows that emphasizing basic economic education and expecting thorough information from companies can help build and enhance consumer awareness. This article also attempts to demonstrate the contributions of Catholic Social Thought to the problem of social responsibility.

The article presents a concise analysis of the development of the concept of political economy from the moment it appeared in the 17th century to the present day. The purpose of this analysis is to indicate the need to return to broader research on the relationship between politics and economics. Thanks to such research, it would be possible to understand better the nature of political and economic crises, such as, i.e. the financial crisis in 2008. According to the author, research on the political economy should be related to the concept of the common good. This approach enables a holistic understanding of reality. [ABSTRACT FROM AUTHOR]

In the following article, we explore interconnections between using bicycle sharing systems and the personal approach to ownership as well as to such practices as shared use and borrowing. Based on primary, qualitative research conducted in march 2020 we claim that public bicycles - despite their history rooted in ideas of common use - are perceived as one of many services available within the city. Users see them as useful in a particular situation but do not associate them with shared use or the common good. Therefore we claim that bike-sharing systems - despite optimism - cannot be classified as part of the sharing economy. Based on users opinions they should be classified as part of access based or collaborative consumption. [ABSTRACT FROM AUTHOR]

Copyright of Juznoslovenski Filolog is the property of Serbian Academy of Sciences & Arts, Institute for the Serbian Language and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The review presents Jan Okoń’s monograph devoted to the activity of the Jesuit school theatres in the Commonwealth of Poland and Lithuania. Okoń proposes a view on the Jesuit theatre through the prism of its service to the society and the country. Richness of the material under analysis proves that the school theatre was much concerned about civil education and propagated the ideas of love of country and responsibility for common good. Okoń each time enriches his analyses with sketches presenting a rich cultural-social and political background of the times. The researcher also raises the issues connected with old literature, discusses the activities of Jesuit writers and men of letters—Jesuit college alumni. Multiplicity and diversity of the problems taken up and the author’s erudition make Okoń’s monograph worthy of attention in the field of science. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Filozofia i Nauka is the property of Institute of Philosophy & Sociology of the Polish Academy of Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The International Criminal Court was the result of decades of postwar pressure to establish a permanent tribunal with jurisdiction over the most heinous crimes against humanity. Despite the noble goals of its architects, the ICC has not been effective in prosecuting such crimes. The author argues that the reasons for the Court's ineffectiveness were apparent from its inception due to the flawed view of the human person and society that is at the foundation of the Court. Using the insights of Catholic Social Doctrine, this article dissects the erroneous social anthropology, which is the basis for the Court's design, and suggests possible correctives based on a correct understanding of the human person and human society. [ABSTRACT FROM AUTHOR]

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)