ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE

LA NEGAZIONE DELL'ETICA CRISTIANA NEL MONDO CONTEMPORANEO
L'autore riassume i problemi piu scottanti della cultura post-modernista. Innanzitutto tocca l'eredita ateistica del secolo scorso (sopratutto quella di Hobbes, Heidegger, Sartre e pensatore americano - Z. Bauman). Il fondamentale piano della negazione del cristiano si fonda intorno al problema della liberta umana. Il discorso sulla liberta ha uno spessore enorme, vastissimo, che tocca tutti gli ambiti dell'agire umano: dalla filosofia alla teologia, dalla psicologia alla politica, dalla morale alla religione.
La coscienza morale e la proprieta piu saliente e piu qualificante dell'essere umano: quella che distacca maggiormente l'uomo dagli animali, conferendogli il potere di essere l'artefice di se stesso. E una cosa interessante che nella cultura post-informatica si sviluppa il concetto della coscienza morale come "coscienza senza senso di colpa". Essa si presenta anche come l'esperienza senza responsabilita umana. Con tale esperienza nasce la pressione culturale verso la negazione dei valori cristiani. Nelle discussioni sulla liberta umana alcuni pensatori negano che l'uomo sia libero (cosi Spinoza, Schopenchauer, ecc.), altri affermano la totale liberta umana, senza limiti (cosi Hobbes, Nietzsche, Bauman, ecc). L'etica costruita sul questo piano antropologico si manifesta come "l'etica liberata dalle norme universali o l'etica permissiva".
L'autore presenta nel suo articolo la tesi sulle controversie culturali. Il modello della cultura secolarizzata e l'uomo "libero e bello". Nella cultura cristiana il modello e Gesu Cristo (Veritatis splendor). Egli non e soltanto il nostro Salvatore che con la sua passione, morte e risurrezione ci libera dal peccato e ci dona la grazia di Dio, perché possiamo partecipare alla vita divina, ma egli e anche il nostro modello etico. Tutti i misteri do Cristo costituiscono esempi per chi vuole seguire la sua condotta. Questo ultimo criterio si presenta come criterio personalistico per ogni uomo moralmente integrato.

The betrayal as the personal tragedy and moral wrong. Summary
The author presents different types of betrayal. Firstly, the article concerns the betrayal of God, then the betrayal of conscience and other people, and finally the betrayal of one’s ideas. The author describes variant forms of “the negation of faith” in reference to living conditions in communism and accentuates ‘cooperation with evil deed’. First of all the article presents three forms of ‘negation’ and lack of loyalty. Then it mentions “the betrayal in irenism”, “Ajaks’ complex” and “the betrayal for earthly career”. And finally it draws our attention to the “martyrdom inflicted by totalitarianism”. The main thesis revolves around the ethos of people suspended “between heroism and brutality”.

MORAL OBLIGATION (DUTY). Summary
In last decades, moral theology a little were forgotten about the issue of moral obligation. An interesting matter for this is that it speaks of duty within the limits of human rights in professional ethicists and in – negatively – in the anti-pedagogies. The author in the article presents the first complexity of the issue of duty (aristotelianism, stoicism, utilitarianism, personalism). It develops, among other things, motif about new kind of deontologism – “deontologism of consumerism”. The whole ends with a lecture about personalistic understanding of duty in light “self-determination of person” and in light of universals – truth, goodness and beauty.

Atheism as a source of moral anxiety and disturbance of today’s human. Summary
In the presented article, Author draws attention to the main types of atheism these days. He assumes that at the root of all kinds of atheism lies “anthropological error”. Taking personal anthropology, he claims that without it, the meaningful dialogue with current atheism, is impossible. He draws on teaching of The Second Vatican Council and on the message that: “without God remain only ruins of human morality”.
In the second part of publication, Author expands main assumption of prevalent “playful atheism” (ironic). It is widely promoted especially by significant part of the media and all of today’s anthropological ideologies.
In the third part Author shows different kinds of alienation of today’s human. These alienation have their source in “anthropological error” and finally in ethical permissiveness.

Elements of Atheistic Ethical Marxism in Today’s Culture
The starting point of the article is the thesis that Marxist ideology created in the 19th century was realized in the communism of the 20th century. Then we have identified the areas of its further influence: (1) an ideological way of thinking rooted in the dialectics of contemporary media which direct consequence is the Postmodernism characterized by the fatalism of dialectical thinking and the existential scepticism; (2) the constant development of post-Marxist anthropology which treats a human being as a “one-dimensional man”, who can only rely on himself; this way of thinking is connected with the Marxist idea of “earthly salvation”, ultimately leading to the loss of hope; (3) in the culture the emergence of a specific “mechanism of salvage” from difficulties which is very important for many poor people living in the times of “quick transformations.” The article ends with an analysis of the causes and effects of the deformation of human conscience, which arises in the discussed context.

Contemporary attacks on the institution of marriage and family
One of the features of the anticulture, which may be observed today, are attacks on marriage and family. Their point is to negate the institution of family and possibly destroy it. The article presents main sources of these destructive influences. The content of the first section shows some misleading philosophies of the human being and utopian ideas which are devastating the family. The article discusses philosophical humanistic models. They include justification of the need of a proper formation to responsibility in personal and family life. Philosophical pragmatic models are also presented. Mainly they do not concern the needs of family life and they do not try to hamper directly its development. The second paragraph describes the attacks on family and marriage focusing on deformation and legal manipulation. The content of the third paragraph are the media. They are also able to cause a serious harm to family by showing improper or even distorted vision of life, religion and morality. During the transmission of information it is needed to respect the truth and dignity of a human being. In the fourth paragraph the author presents the assaults on Christian upbringing. They are a part of the antipedagogy. They are also a manifestation of the attacks on Christianity. In Poland the same situation relates to the catholic family and upbringing.

STRUKTURA CZASU W TEORII INFORMACJI
Według C. F. von Weizsäckera informacja to abstrakcyjny, choć realnie istniejący składnik rzeczywistości związany z formą, strukturą, porządkiem rzeczywistości. Informacja związana jest z procesem jej przekazywania i jako taka stanowi konieczny element procesów entropii i ewolucji. Inaczej mówiąc, informacja staje się koniecznym elementem wyjaśniającym zjawiska entropii i ewolucji, które określają przyrodnicze, historycznie ukierunkowane procesy zmian w czasie. Podejście Weizsäckera nie stanowi dopracowanej terminologicznie i metodologicznie koncepcji informacji oraz koncepcji czasu, ale stanowi raczej próbę ukazania zależności tych dwóch fundamentalnych pojęć przyrodniczych, czasu i informacji, w formie zestawu istniejących i znanych problemów związanych z czasowym uwarunkowaniem informacji.

Medien - Erziehung - Askese
Das immense Anwachsen der Kommunikationsmedien und ihre vermehrte Verfügbarkeit hat außergewöhnliche Möglichkeiten zur Bereicherung nicht nur für das Leben des Einzelnen, sondern auch der Familien mit sich gebracht. Zugleich aber stehen die Kinder, die Jugendlichen und die ganzen Familien vor neuen Herausforderungen, die von den verschiedenartigen und oft widersprüchlichen Botschaften ausgehen die von den Massenmedien vermittelt werden. Der vorliegende Artikel hat sich ein Ziel gesetzt, diese Situation der verschiedenartigen Auswirkungen der Medien im Licht der wissenschaftlichen Reflexion zu stellen. Wir beschäftigen uns zuerst mit den Problemen, wie man von den Medien in den Familien Gebrauch macht, und in welcher Weise umgekehrt die Familien und die Sorgen der Familie von den Medien behandelt werden. Unsere Hauptgedanken konzentrieren sich auf dem Bereich der Erziehung zur verantwortungsbewussten Gebrauch der Medien, das heißt anders, zur asketischen Erziehung. Wir bemühen uns, den Begriff der Askese, den man heutzutage vernachlässigt und missachte, ins Licht zu bringen und seine Bedeutung für den verantwortungsvollen Gebrauch der Medien zu zeigen. Die Medien werden täglich in vielen Wohnungen und Familien als vertrauter Gast willkommen geheißen. Um richtig mit ihnen umzugehen, muss man die Selbstdisziplin und den kritischen Sinn haben. Dazu braucht man zu erkennen, daß die Medienleute in der Tat Aufseher und Verwalter einer ungeheuren geistlichen Kraft sind, die zum Erbe der Menschheit gehört und dazu bestimmt ist, die ganze menschliche Gemeinschaft reicher zu machen. Die Menschen können in den Medien eine Quelle der Hilfe, der Ermutigung und der Inspiration finden, wenn się sich bemühen, als eine Lebens- und Liebesgemeinschaft asketisch zu leben und auf diese Weise jungen Menschen gesunde sittliche Werte beizubringen und eine Kultur der Solidarität, der Freiheit und des Friedens zu fördern.

CZŁOWIEK POMIĘDZY "BYĆ" A "MIEĆ". Streszczenie
Jednym z najważniejszych współczesnych problemów kulturowych jest problem prymatu człowieka i wartości ludzkich wobec całego nieosobowego i przedmiotowego świata, w którym żyje. Niezależnie od różnych ujęć antropologicznych tego problemu, sama natura i kształt relacji człowieka do innych rzeczywistości stanowi punkt wyjścia dla analiz aksjologicznych, etycznych, socjologicznych, psychologicznych, ekonomicznych itp. Personalizm, w samym rdzeniu swoich założeń, tez i wniosków, podkreśla pierwszeństwo osoby ludzkiej wobec wszelkich innych struktur i rzeczywistości. Nie jest to tylko pierwszeństwo o charakterze logicznym, ale priorytet natury ontycznej. Taki fundament analiz posiada bardzo daleko idące konsekwencje. Z takiej perspektywy podejmujemy w niniejszym artykule analizę napięć pomiędzy dwiema sferami ludzkiego życia i działania, pomiędzy byciem a posiadaniem, sferami, które filozofia określa pojęciami "być" i "mieć", starając się pokazać, że w kontekście prymatu osoby i jej obiektywnego świata wartości, etyka personalistyczna jest w zasadzie etyką mądrych, racjonalnych, odpowiedzialnych wyborów, służących "byciu więcej" człowiekiem.