On the Way to Community. The Social Philosophy of Martin Buber.

This article presents the social ideas of Martin Buber (1878-1965). His social thought has its sources in mysticism, the philosophy of dialogue and utopian socialism (Saint-Simon, Landauer). The groundwork of the community is one type of human experience (the foundation of being, "interhuman", logos). The essential feature of the community is its connection with religion. The collective is opposed to the community. It is a bundle of individuals. In societal life we have two principles: social (community) and political (collective). The contemporary state, according to Buber, experiences crisis - it dissolves natural forms of community (family, village, cities) and produces artificial forms (parties, societies). The task of the individual is the transition from the collective to the community, from the political principle to the social one. Religious socialism is the only one program to make this possible. Considering the entire philosophy of Martin Buber it would be better to treat him not as a representative of socialism, but communitarianism.This article presents the social ideas of Martin Buber (1878-1965). His social thought has its sources in mysticism, the philosophy of dialogue and utopian socialism (Saint-Simon, Landauer). The groundwork of the community is one type of human experience (the foundation of being, "interhuman", logos). The essential feature of the community is its connection with religion. The collective is opposed to the community. It is a bundle of individuals. In societal life we have two principles: social (community) and political (collective). The contemporary state, according to Buber, experiences crisis - it dissolves natural forms of community (family, village, cities) and produces artificial forms (parties, societies). The task of the individual is the transition from the collective to the community, from the political principle to the social one. Religious socialism is the only one program to make this possible. Considering the entire philosophy of Martin Buber it would be better to treat him not as a representative of socialism, but communitarianism

Postsekularizam i suvremena duhovnost

The author of the article attempted to define the character of contemporary, new form of spirituality and show its connections with religion. The appearance of a new kind of spirituality is the result of processes taking place in social life. On the one hand, it is marked by secularization and secularism, on the other, it is desecularization and post-secularism. The analyzes were based on the belief that a new spirituality alone is insufficient in the life of a particular man, but it must find a complement to some religion. The article consists of three parts. In the first one the following phenomena were discussed: secularization, secularism, post-secularism. The second part analyzes the phenomenon of new spirituality. In the third, however, attention was drawn to the issue of religion, the traditional understanding of spirituality and the nature of the relationship between religion and spirituality.Autor članka je pokušao definirati karakter suvremenog, novog oblika duhovnosti i pokazati njezinu povezanost s religijom. Pojava nove duhovnosti rezultat je procesa koji se odvijaju u društvenom životu. S jedne strane je duhovnost obilježena sekularizacijom i sekularizmom, a s druge strane desekularizacijom i postsekularizmom. U radu se polazi od pretpostavke da nova duhovnost sama po sebi nije dovoljna u čovjekovu životu, već on ima stalnu potrebu njezina nadograđivanja na različitim dimenzijama religije. Članak se sastoji od tri dijela. U prvom dijelu se raspravlja o sljedećim pojavama: sekularizacija, sekularizam, postsekularizam. Drugi dio analizira fenomen nove duhovnosti. U trećem dijelu se pitanje religije pokušava kontekstualizirati kroz tradicionalno razumijevanje duhovnosti, a potom i odrediti kao dio prirodnog, ponekad i paradoksalnog, odnosa religije i duhovnosti

Priroda općeg dobra kao temelja zajednice

The subject of interest of the author of the text is the common good as an inalienable element of the organization of the human community. The paper consists of three parts. The first part analyses the need for a common good as the basis of social and political life. The starting point was the distinction of four forms of common life (community, society, political body and state), defining the nature of society, presentation of three forms of relationship between man and society (individualism, collectivism and personalism) and identifying problems related to the definition of the common good. In the second part, the author presented a reflection on the procedural common good in the liberal tradition, the issue of impartiality and identification of the common good in the process of the debate. In the third part, attention is paid to the personalistic view of the common good, which is based on the integral development of personal human nature in the framework of the appropriate institutions and structures. This understanding of the common good is, in the author’s conviction, the best point of reference in social and political life.Rad obrađuje opće dobro kao neotuđiv element organizacije ljudske zajednice, a sastoji se od triju dijelova. Prvi dio analizira potrebu za općim dobrom kao osnovom društvenog i političkog života. Autor polazi od razlikovanja četiriju oblika zajedničkog života (zajednica, društvo, političko tijelo i država), zatim definira prirodu društva, predstavlja tri oblika odnosa čovjeka i društva (individualizam, kolektivizam i personalizam) te identificira probleme povezane s definicijom općeg dobra. U drugom dijelu autor predstavlja razmišljanje o proceduralnom općem dobru u liberalnoj tradiciji, pitanju nepristranosti i identificiranju općeg dobra u procesu rasprave. U trećem dijelu autor obraća pažnju na personalistički pogled na opće dobro koje se temelji na cjelovitom razvoju osobne ljudske prirode u okviru odgovarajućih institucija i struktura. Prema autorovu uvjerenju, ovakvo je razumijevanje općeg dobra najbolja referentna točka u društvenom i političkom životu

The Problem of Political Religion

The author of the article addressed the issue of the fundamental problem of religion, which is embezzlement of its basic spiritual (saving) function and focus on the implementation of substitute functions, especially in the area of politics. Its expression is the emergence of a political religion, understood as a form of placing politics in the service of religion or religion in the service of politics. The article has been divided into three parts, which present the nature of religion itself (1), selected threats related to its politicization (2) and the basic ways of preventing the emergence and maintenance of political religion (3).Autor artykułu podjął kwestię fundamentalnego problemu religii, którym jest sprzeniewierzenie się swej podstawowej funkcji duchowej (zbawczej) i skoncentrowanie się na realizacji funkcji zastępczych, zwłaszcza w obszarze polityki. Jej wyrazem jest powstanie religii politycznej, rozumianej jako forma umieszczania polityki w służbie religii lub religii w służbie polityki. Artykuł został podzielony na trzy części, w których przedstawiono naturę samej religii (1), wybrane zagrożenia związane z jej upolitycznieniem (2) oraz podstawowe sposoby zapobiegania powstawaniu i utrzymaniu religii politycznej (3)

Razumijevanje braka i koncept prirodnog prava

The author of the article set himself two main goals. The first goal was to outline, on the background of a specified definition of marriage, the fundamental changes to which the institution is currently subject (crisis of goals, privatization, divorces, concubinages, same-sex relationships). The second purpose is the presentation of problems related to the recognition of natural law, to which the proponents of traditional understanding of marriage as a union of man and woman appeal. The point of reference was the conviction of a certain relationship between the understanding of marriage and the underlying concept of natural law. Two basic concepts of natural law have been presented: Aristotelian-Thomistic and contemporary, whose consequences are indicated in the conclusions. Both concepts assume a certain understanding of human nature which, in the first case, is treated as static (the spiritual-physical structure) and, in the second case, as dynamic (intelligent freedom).Autor članka postavio je dva glavna cilja. Prvi je cilj da se, na temelju naznačenih definicije braka, skiciraju temeljne promjene kojima je institucija braka trenutno podvrgnuta (kriza ciljeva, privatizacija, astave, konkubinat, istospolni odnosi). Drugi cilj je prikaz problema vezanih uz priznavanje naravnoga prava, kojima se zagovara tradicionalno razumijevanje braka kao zajednice muškarca i žene. Polazi se od uvjerenja o stanovitom odnosu između razumijevanja braka i temeljnoga koncepta naravnoga prava. Prikazana su dva temeljna koncepta naravnoga prava: aristotelsko-tomistički i suvremeni, čije su posljedice navedene u zaključcima. Oba koncepta pretpostavljaju određeno razumijevanje ljudske naravi koja se u prvom slučaju tretira kao statična (duhovno-fizička struktura) i, u drugom slučaju, kao dinamična (inteligentna sloboda)

Encounter as a Paradigm of Faith

The author of the paper attempts to reflect critically on the encounter paradigm of faith. In his opinion, faith cannot be understood as an encounter, because man never meets a personal God directly, instead only having some experience of Him through another being. The two main reasons for this view stem from a reflection on the nature of encounter and of religious experience. The article consists of two main parts. The first part presents the concept of faith as an encounter against the background of the main ways of understanding faith (propositional and non-propositional). In the second part, the author offers a critique of the encounter paradigm of faith based on a reflection on the nature of encounter and of religious experience. Particular attention is paid to the essential features of encounter and religious experience.Spotkanie jako paradygmat wiary Autor artykułu podejmuje próbę krytycznej refleksji nad paradygmatem wiary, którym jest spotkanie. Wiary nie można w jego mniemaniu rozumieć jako spotkania, ponieważ człowiek nigdy nie spotyka bezpośrednio Boga osobowego, a jedynie doświadcza Go poprzez inne byty. Przyjęcie takiego stanowiska jest wynikiem refleksji nad naturą spotkania i doświadczenia religijnego. Artykuł składa się z dwóch głównych części. Pierwsza część przedstawia koncepcję wiary jako spotkania na tle głównych sposobów rozumienia wiary (propozycjonalnego i niepropozycjonalnego). W drugiej części autor krytykuje paradygmat spotkania, dokonując refleksji nad naturą spotkania i doświadczenia religijnego. Zwraca szczególną uwagę na istotne cechy spotkania oraz doświadczenia religijnego

Źródła i charakter demokracji deliberatywnej

Artykuł składa się z trzech części. W pierwszej wskazano na historyczne korzenie demokracji deliberatywnej (republikanizm, utylitaryzm, pragmatyzm, filozofię Johna Rawlsa i Jürgena Habermasa). W drugiej omówiono główne założenia i idee demokracji deliberatywnej (deliberację, uczestnictwo, dialog, perswazję, argumentację, porozumienie, zmianę poglądów). Natomiast w trzeciej części zaprezentowano katalog cech pozytywnych tej demokracji (tworzenie kultury politycznej, rozwijanie umiejętności argumentacji, znaczenie edukacji, kształtowanie opinii publicznej, partycypację obywateli), jak również naświetlono problemy rzutujące na proces samego funkcjonowania demokracji deliberatywnej (proceduralizm, neutralność aksjologiczną, brak dobrych racji, brak powszechnego porozumienia, utopijność)

Fenomen religii w myśli Martina Bubera

Niniejszy artykuł jest próbą analizy fenomenu religii w myśli Martina Bubera (+1965). Autor wychodzi od zasadniczego rozróżnienia obecnego u żydowskiego filozofa na religię (oparta na tradycji, kulcie i instytucji statyczna relacja do Boga) i religijność (żywe i kreatywne odniesienie do Boga poprzez świat). Następnie zostały zaprezentowane główne idee Bubera: uznanie religii za uwarunkowany historycznie wytwór człowieka; negacja roszczeń przedstawicieli konkretnych religii do ekskluzywizmu; deprecjacja teologii jako formy obiektywizacji żywego objawienia; negacja poznawczego aspektu religii; preferowanie wiary opartej na osobowym zaufaniu zamiast wiary bazującej na poznaniu prawdy o boskiej rzeczywistości; odrzucenie prawa religijnego; pojęcie monoteizmu i politeizmu jako życiowego punktu odniesienia się człowieka. Buber został zaprezentowany jako zwolennik akonfesyjnej religijności