Suchergebnisse

The increasing popularity of programs promoting aktywność (activity) in old age in contemporary Poland is part of regional and global attempts to encourage health and economic productivity in old age. In order to understand this interest in aktywność in old age, such practices must be seen within broader sociocultural and political-economic contexts. This drive for aktywność cannot be fully explained without understanding its status as an unquestioned moral good in opposition to illness, disability, and frailty in old age. Seeking commonalities across such seemingly opposite experiences can reduce marginalization in old age. Side-stepping binary constructions of health and illness in old age creates a more holistic perspective that demonstrates how older Poles in a range of contexts create moral lives. ; Rosnąca w Polsce popularność i szerzenie się programów promujących aktywną starość stanowi część lokalnych i globalnych działań na rzecz utrzymania zdrowia i produktywności ekonomicznej starszych osób. Aby lepiej zrozumieć zainteresowanie aktywnością w starszym wieku, należy rozpatrywać te praktyki w szerszym społeczno-kulturowym i polityczno-ekonomicznym kontekście. Wzmożonego dążenia do aktywności nie sposób dogłębnie pojąć, jeśli nie uwzględni się tego, że aktywność stała się niekwestionowanym dobrem moralnym stanowiącym przeciwieństwo choroby, niepełnosprawności i zniedołężnienia. Wskazując, że te pozornie przeciwne doświadczenia łączy faktycznie wiele podobieństw, można przeciwdziałać marginalizacji starszych osób, a odrzucając binarne konstrukcje zdrowia i choroby w odniesieniu do osób w starszym wieku – zastosować bardziej holistyczną perspektywę umożliwiającą zrozumienie, jak starsi ludzie w Polsce kreują sobie w różnorodnych kontekstach moralne życie.

W gospodarce rynkowej podstawowym zadaniem instytucji państwowych jest ograniczenie niepewności przez wyznaczanie ram wpływających na podejmowanie działań i decyzji wszystkich podmiotów. Od efektywności instytucji, przyjętego przez nie systemu działania oraz jego spójności, zależy skuteczność realizacji wyznaczonych strategii i planów społeczno-gospodarczych. Nieskuteczne i nieetycznie działające instytucje mogą wywoływać narastanie zjawisk patologicznych i nie pozwolić z jednej strony na swobodny, bez narzucania niepotrzebnych ograniczeń rozwój wszystkich podmiotów w gospodarce, z drugiej natomiast – doprowadzić do sytuacji, w której odsłonią się niekontrolowane objawy zwierzęcej natury, skłaniające do nieracjonalnych, nazbyt ryzykownych czy wręcz szkodliwych zachowań. Wywołuje to potrzebę wypracowania przez państwo mechanizmów, które godziłyby wymogi efektywności ekonomicznej, społecznej i politycznej z jednoczesnym uszanowaniem norm etycznych. Celem opracowania jest wykazanie, że kwestie powiązań pomiędzy etycznie postępującymi reprezentantami instytucji państwowych a etycznym postępowaniem przedstawicieli biznesu są niedostatecznie dostrzegane i doceniane oraz że wprowadzenie systemu etycznego, złożonego z ocen obiektywnych, implikuje w efekcie etyczną samoregulację podmiotów społeczno-gospodarczych i rozwój ekonomiczny państwa. ; In a market economy, the main task of state institutions is to reduce uncertainty by setting frameworks that affect actions and decisions of all the actors in the market. The effectiveness of the implementation of socio-economic strategies and plans depends on the efficiency of the system adopted and its coherence. Ineffective and unethical institutions may lead to an accumulation of pathological phenomena. On the one hand they hinder the free, and not unreasonably restricted, development of all actors in the market, and on the other hand they may lead to a situation in which the uncontrollable symptoms of 'animal instinct' will come into play, provoking irrational, too risky or even harmful behaviours. This in turn raises the need to develop state mechanisms that reconcile the requirements of economic, social and political efficiency whilst at the same time respecting ethical standards. The aim of the study presented in this article was to demonstratethat the correlation between ethically acting of representatives of state institutions and the ethical behaviour of business representatives is not sufficiently recognised and appreciated, and that the introduction of a system of ethics, consisting of objective assessments, implies the ethical selfregulation of socio-economic entities and of the economic development of the state.

The aim of the article is to systemically analyse the associations of war and the morality of community. Recently military conflicts became more frequent all over the world. It is noticed that military conflicts have the tendency to repeat and to gain chain reaction, when the wave of war affects many countries. General level of human aggressiveness has influence for the beginning of war. But the presidents of the countries with psychopathic personalities are at the starting point of the war. They possess the power and transfer their personal negative features to a conflict with another country. This is the reason why electing a president is such a responsible act, when society must pay attention not only to the election programme, but also to candidate's morality and hierarchy of values. We have to remember that peace begins in our minds and all of us are responsible for peace in our country and all over the world.

The aim of the article is to systemically analyse the associations of war and the morality of community. Recently military conflicts became more frequent all over the world. It is noticed that military conflicts have the tendency to repeat and to gain chain reaction, when the wave of war affects many countries. General level of human aggressiveness has influence for the beginning of war. But the presidents of the countries with psychopathic personalities are at the starting point of the war. They possess the power and transfer their personal negative features to a conflict with another country. This is the reason why electing a president is such a responsible act, when society must pay attention not only to the election programme, but also to candidate's morality and hierarchy of values. We have to remember that peace begins in our minds and all of us are responsible for peace in our country and all over the world.

Meanders and paradoxes of interwar film censorship in PolandThe article concerns film censorship in Poland in the interwar period. The first detailed rules on censorship appeared in February 1919. Due to the small level of film production, these provisions related primarily to distribution and screenings. The detailed instructions for censors from 1920 cited in the text contain a long list of prohibitions concerning the presentation of scenes and images "contrary to law and public morality." In practice, film was subject to political, moral, military, religious, and also artistic censorship. The article presents the ways to circumvent censorship guidelines used by distributors and cinema owners, as well as a critical evaluation of the activities of this institution in the eyes of film publicists. ; Meanders and paradoxes of interwar fi lm censorship in PolandThe article concerns film censorship in Poland in the interwar period. The first detailed rules on censorship appeared in February 1919. Due to the small level of film production, these provisions related primarily to distribution and screenings. The detailed instructions for censors from 1920 cited in the text contain a long list of prohibitions concerning the presentation of scenes and images "contrary to law and public morality." In practice, film was subject to political, moral, military, religious, and also artistic censorship. The article presents the ways to circumvent censorship guidelines used by distributors and cinema owners, as well as a critical evaluation of the activities of this institution in the eyes of film publicists.

Nowadays we observe the popularization of codes addressed to various social groups. It is reasonable to search for answers to questions about the conditions of their construction and the possibility of their practical use. This article presents a critical review of the literature in the field of positions specifically related to the issue of codification of professional ethics. In the first place the importance attributed to the concept of an ethical code and basic ethical positions are discussed. The rest of the paper contains an analysis of the supporters and opponents of codification standards arguments.

The political transformation in Poland at the turn of the eighties also affected the military. One of the aspects of this transformation was an attempt at creating a code of honor for the soldiers of a "renewed" Polish Army, undertaken at the beginning of the nineties. Unfortunately, the work on the Code of Honor for the Polish Army of the 3rd Republic has not been finalized. Although a few drafts of varied merit have been drawn up, there has been no sufficient political will to eventually effect this interesting and noteworthy project. Maybe some have also feared that the professional soldiers equipped with the Code of Honor will become too independent and courts of honor will practically depreciate the significance of military courts. Also, nearly all the documents devoted to this matter at that time reflect the intention to develop the code, yet they lack assuredness of what its character should be. Therefore, the main points of focus were general rules referring to morality and conduct, while definitely too little attention was paid to practical suggestions and solutions. ; The political transformation in Poland at the turn of the eighties also affected the military. One of the aspects of this transformation was an attempt at creating a code of honor for the soldiers of a "renewed" Polish Army, undertaken at the beginning of the nineties. Unfortunately, the work on the Code of Honor for the Polish Army of the 3rd Republic has not been finalized. Although a few drafts of varied merit have been drawn up, there has been no sufficient political will to eventually effect this interesting and noteworthy project. Maybe some have also feared that the professional soldiers equipped with the Code of Honor will become too independent and courts of honor will practically depreciate the significance of military courts. Also, nearly all the documents devoted to this matter at that time reflect the intention to develop the code, yet they lack assuredness of what its character should be. Therefore, the main points of focus were general rules referring to morality and conduct, while definitely too little attention was paid to practical suggestions and solutions.

Today we observe popularization of elaboration of codes addressed to various social groups. However, it is reasonable to search for answers to questions about conditions of their design and possibilities of their practical use. This article aims to provide a critical review of the literature in the field of opinions specifically related to the issue of codification professional ethics. Article first describes meanings attributed to the concept of a code of ethics and basic ethical positions. Next review leads to a discussion on supporters and opponents arguments on codification standards.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.