Suchergebnisse

The aim of this article is to reflect on the role of the feelings in the human person's integral growth. The phenomenology and the hermeneutics are here applied as the basic methods; the thoughts of the famous contemporary philosopher Paul Ricoeur (1913) are also used in oder to reveal interpersonal aspect of emotions (social, cultural, political spheres). The fundamental needs, such as possession, capacity and being recognized are reconstructed in the initial state ("before the sin"). The philosophical tradition is read in a new light, because Aquinas' and cartesian tractates valuated the emotions from one side. Ricoeur's reflection is corageous one because he speaks about the most fragile capacity of human being and elevates it to the level of intellect, non theoric but concrete. The feelings have important role of unifying and putting inward our experience.

The aim of this article is to reflect on the role of the feelings in the human person's integral growth. The phenomenology and the hermeneutics are here applied as the basic methods; the thoughts of the famous contemporary philosopher Paul Ricoeur (1913) are also used in oder to reveal interpersonal aspect of emotions (social, cultural, political spheres). The fundamental needs, such as possession, capacity and being recognized are reconstructed in the initial state ("before the sin"). The philosophical tradition is read in a new light, because Aquinas' and cartesian tractates valuated the emotions from one side. Ricoeur's reflection is corageous one because he speaks about the most fragile capacity of human being and elevates it to the level of intellect, non theoric but concrete. The feelings have important role of unifying and putting inward our experience.

The aim of this article is to reflect on the role of the feelings in the human person's integral growth. The phenomenology and the hermeneutics are here applied as the basic methods; the thoughts of the famous contemporary philosopher Paul Ricoeur (1913) are also used in oder to reveal interpersonal aspect of emotions (social, cultural, political spheres). The fundamental needs, such as possession, capacity and being recognized are reconstructed in the initial state ("before the sin"). The philosophical tradition is read in a new light, because Aquinas' and cartesian tractates valuated the emotions from one side. Ricoeur's reflection is corageous one because he speaks about the most fragile capacity of human being and elevates it to the level of intellect, non theoric but concrete. The feelings have important role of unifying and putting inward our experience.

The Act of Independence of Lithuania signed in 1918 brought some confusion to the Convent of Benedictine Sisters in Kaunas, who had just recovered after the czarist persecution. The Sisters of Polish descent, forming the majority of the community had no concern to turn the convent into a hearth of Lithuanian culture. In 1919, due to the escalation of national relations, the convent was visited by the bishop Karevičius. His visit marked the initial stage of the convent's political-material reform. The discontent Polish sisters complained to the Holy See and in 1920 the convent was already under irrevocable papal jurisdiction. Thereby the community of diocesan subordination became that of papal enclosure. According to the apostolic visitor A. Ratti, when the Polish nuns had opposed the establishment of a Lithuanian school at the convent, the conflict came to a sharper point. Later, according to the visitor A. zecchini, the issue attracted the attention of some European countries, as well. Consequently, it was decided to separate the Polish nuns who settled in Kolainiai in 1924. Then the apostolic visitor archbishop Jurgis Matulaitis took care about the second spiritual reform. In Vatican the convent was entitled as a congregation, whereas in Lithuanian records it existed as a convent. The change of the title does not, however, result in the change of jurisdiction. The Congregation of St Scholastica (USA), the Constitution of which was adopted by the Benedictine Sisters in Kaunas, is that of papal enclosure. The responses of the present day Benedictine Sisters in Kaunas to the questionnaire reveal that the reform of Jurgis Matulaitis resulted in the annulment of the papal enclosure and the reestablishment of the diocesan subordina-tion. Thus, the convent became a congregation, Yet, it must be mentioned, that the above mentioned fact is not in accordance with the Benedictine tradition. [.]

The Act of Independence of Lithuania signed in 1918 brought some confusion to the Convent of Benedictine Sisters in Kaunas, who had just recovered after the czarist persecution. The Sisters of Polish descent, forming the majority of the community had no concern to turn the convent into a hearth of Lithuanian culture. In 1919, due to the escalation of national relations, the convent was visited by the bishop Karevičius. His visit marked the initial stage of the convent's political-material reform. The discontent Polish sisters complained to the Holy See and in 1920 the convent was already under irrevocable papal jurisdiction. Thereby the community of diocesan subordination became that of papal enclosure. According to the apostolic visitor A. Ratti, when the Polish nuns had opposed the establishment of a Lithuanian school at the convent, the conflict came to a sharper point. Later, according to the visitor A. zecchini, the issue attracted the attention of some European countries, as well. Consequently, it was decided to separate the Polish nuns who settled in Kolainiai in 1924. Then the apostolic visitor archbishop Jurgis Matulaitis took care about the second spiritual reform. In Vatican the convent was entitled as a congregation, whereas in Lithuanian records it existed as a convent. The change of the title does not, however, result in the change of jurisdiction. The Congregation of St Scholastica (USA), the Constitution of which was adopted by the Benedictine Sisters in Kaunas, is that of papal enclosure. The responses of the present day Benedictine Sisters in Kaunas to the questionnaire reveal that the reform of Jurgis Matulaitis resulted in the annulment of the papal enclosure and the reestablishment of the diocesan subordina-tion. Thus, the convent became a congregation, Yet, it must be mentioned, that the above mentioned fact is not in accordance with the Benedictine tradition. [.]

The Act of Independence of Lithuania signed in 1918 brought some confusion to the Convent of Benedictine Sisters in Kaunas, who had just recovered after the czarist persecution. The Sisters of Polish descent, forming the majority of the community had no concern to turn the convent into a hearth of Lithuanian culture. In 1919, due to the escalation of national relations, the convent was visited by the bishop Karevičius. His visit marked the initial stage of the convent's political-material reform. The discontent Polish sisters complained to the Holy See and in 1920 the convent was already under irrevocable papal jurisdiction. Thereby the community of diocesan subordination became that of papal enclosure. According to the apostolic visitor A. Ratti, when the Polish nuns had opposed the establishment of a Lithuanian school at the convent, the conflict came to a sharper point. Later, according to the visitor A. zecchini, the issue attracted the attention of some European countries, as well. Consequently, it was decided to separate the Polish nuns who settled in Kolainiai in 1924. Then the apostolic visitor archbishop Jurgis Matulaitis took care about the second spiritual reform. In Vatican the convent was entitled as a congregation, whereas in Lithuanian records it existed as a convent. The change of the title does not, however, result in the change of jurisdiction. The Congregation of St Scholastica (USA), the Constitution of which was adopted by the Benedictine Sisters in Kaunas, is that of papal enclosure. The responses of the present day Benedictine Sisters in Kaunas to the questionnaire reveal that the reform of Jurgis Matulaitis resulted in the annulment of the papal enclosure and the reestablishment of the diocesan subordina-tion. Thus, the convent became a congregation, Yet, it must be mentioned, that the above mentioned fact is not in accordance with the Benedictine tradition. [.]

This dictionary did not represent all the most distinguished people of any nationality, religion or political beliefs; the selection of famous people included mostly Catholics. The Clergy in reputational elite of the Republic of Lithuania in 1918–1940 constituted the largest professional-group – about 163 people out of 1073 (15.1 per cent). Most of clerics studied in St. Petersburg and Kaunas Roman Catholic seminaries, Lithuanian (Vytautas Magnus) and Fribourg (Switzerland) universities. More than half of the clergy inreputational elite consistedof senior generation. One-third ofthe clergy ofthe total research period obtained PhD academic degrees. These conclusions derived fromthe datawhichwas composed of approximate biographical database based ontested fragmentary encyclopedic sources.

This dictionary did not represent all the most distinguished people of any nationality, religion or political beliefs; the selection of famous people included mostly Catholics. The Clergy in reputational elite of the Republic of Lithuania in 1918–1940 constituted the largest professional-group – about 163 people out of 1073 (15.1 per cent). Most of clerics studied in St. Petersburg and Kaunas Roman Catholic seminaries, Lithuanian (Vytautas Magnus) and Fribourg (Switzerland) universities. More than half of the clergy inreputational elite consistedof senior generation. One-third ofthe clergy ofthe total research period obtained PhD academic degrees. These conclusions derived fromthe datawhichwas composed of approximate biographical database based ontested fragmentary encyclopedic sources.

That permits to continue the discourse on the universality of human rights. In Christian ethics and doctrine the essence of human being is fully revealed only in a relation with God and with another human being. Therefore, a Christian concept of human rights is adequately balanced with the concept of public rights and interests. Utilitarianism, as an ethical doctrine, is accepted by the Western legal systems and is rooted in current legal and political discourse. It has linkages with Christian ethics, but can only be considered partially as a criterion for human rights and moral decision-making. Utilitarianism is based on subjective evaluation of the principles of human behavior, which leads to compromise in every situation. Thus it may lead into a situation where new human right breaches already recognized individual or group human rights. In the case of the formation of new human rights we must recognize certain features of the differences arising from the historical era and the prevailing moral and legal consciousness. However, while there are no universally accepted doctrine of objective ethics, the Institute of Human Rights have no solid ground for the discourse on universality of human rights – both basic and new – because the concept of human rights becomes a victim of compromises in unequal struggle against economic and political interests.

That permits to continue the discourse on the universality of human rights. In Christian ethics and doctrine the essence of human being is fully revealed only in a relation with God and with another human being. Therefore, a Christian concept of human rights is adequately balanced with the concept of public rights and interests. Utilitarianism, as an ethical doctrine, is accepted by the Western legal systems and is rooted in current legal and political discourse. It has linkages with Christian ethics, but can only be considered partially as a criterion for human rights and moral decision-making. Utilitarianism is based on subjective evaluation of the principles of human behavior, which leads to compromise in every situation. Thus it may lead into a situation where new human right breaches already recognized individual or group human rights. In the case of the formation of new human rights we must recognize certain features of the differences arising from the historical era and the prevailing moral and legal consciousness. However, while there are no universally accepted doctrine of objective ethics, the Institute of Human Rights have no solid ground for the discourse on universality of human rights – both basic and new – because the concept of human rights becomes a victim of compromises in unequal struggle against economic and political interests.

Before becoming a Christian nation, Lithuania had a choice between the Latin and Greek churches and elected Rome instead of Byzantium. The Western Church showed greater missionary fervor in her evangelizing and sanctifying work, that Lithuania chose to integrate itself into Western Europe by accepting baptism into the Roman Catholic Church. Mindaugas, Grand Duke of Lithuania, was baptized in 1251 and in 1253 was crowned King of Lithuania. This established the foundation for a Lithuanian nation. His death, however, brought great turmoil to the nation until the reign of Vytenis. The Grand Dukes Vytenis, Gediminas and Algirdas understood the historical significance of becoming a Catholic nation, but it was only under the reign of Grand Duke Jogaila that it was accomplished. Jogaila was baptized in 1386 and became the King of Poland. In 1387, Jogaila with a number of clergy and noblemen arrived in Lithuania where he appointed his cousin, Vytautas, as his successor there. Together they built churches and Christianized the ethnic Lithuanian population.The year 1387 is considered the year Lithuania became a Christian nation. However, many parts of the nation were still pagan for a number of years. It was only in 1417 that Samogitia was confirmed as converted. Becoming a Catholic nation had many political ramifications. Even though Jogaila could have been baptized in the Eastern Church, his choice to become a member of the Roman Catholic Church became a turning point in Lithuanian history. The Church's influence extended to almost every aspect of Lithuania's economic, political, cultural and defense spheres. Presently, after many years of Soviet occupation, Lithuania has returned to being an independent nation and a member of the European Union. Its' strong Christian identity helps to monitor the principles and objectives of the European Union to which it belongs.[.].

Before becoming a Christian nation, Lithuania had a choice between the Latin and Greek churches and elected Rome instead of Byzantium. The Western Church showed greater missionary fervor in her evangelizing and sanctifying work, that Lithuania chose to integrate itself into Western Europe by accepting baptism into the Roman Catholic Church. Mindaugas, Grand Duke of Lithuania, was baptized in 1251 and in 1253 was crowned King of Lithuania. This established the foundation for a Lithuanian nation. His death, however, brought great turmoil to the nation until the reign of Vytenis. The Grand Dukes Vytenis, Gediminas and Algirdas understood the historical significance of becoming a Catholic nation, but it was only under the reign of Grand Duke Jogaila that it was accomplished. Jogaila was baptized in 1386 and became the King of Poland. In 1387, Jogaila with a number of clergy and noblemen arrived in Lithuania where he appointed his cousin, Vytautas, as his successor there. Together they built churches and Christianized the ethnic Lithuanian population.The year 1387 is considered the year Lithuania became a Christian nation. However, many parts of the nation were still pagan for a number of years. It was only in 1417 that Samogitia was confirmed as converted. Becoming a Catholic nation had many political ramifications. Even though Jogaila could have been baptized in the Eastern Church, his choice to become a member of the Roman Catholic Church became a turning point in Lithuanian history. The Church's influence extended to almost every aspect of Lithuania's economic, political, cultural and defense spheres. Presently, after many years of Soviet occupation, Lithuania has returned to being an independent nation and a member of the European Union. Its' strong Christian identity helps to monitor the principles and objectives of the European Union to which it belongs.[.].

Before becoming a Christian nation, Lithuania had a choice between the Latin and Greek churches and elected Rome instead of Byzantium. The Western Church showed greater missionary fervor in her evangelizing and sanctifying work, that Lithuania chose to integrate itself into Western Europe by accepting baptism into the Roman Catholic Church. Mindaugas, Grand Duke of Lithuania, was baptized in 1251 and in 1253 was crowned King of Lithuania. This established the foundation for a Lithuanian nation. His death, however, brought great turmoil to the nation until the reign of Vytenis. The Grand Dukes Vytenis, Gediminas and Algirdas understood the historical significance of becoming a Catholic nation, but it was only under the reign of Grand Duke Jogaila that it was accomplished. Jogaila was baptized in 1386 and became the King of Poland. In 1387, Jogaila with a number of clergy and noblemen arrived in Lithuania where he appointed his cousin, Vytautas, as his successor there. Together they built churches and Christianized the ethnic Lithuanian population.The year 1387 is considered the year Lithuania became a Christian nation. However, many parts of the nation were still pagan for a number of years. It was only in 1417 that Samogitia was confirmed as converted. Becoming a Catholic nation had many political ramifications. Even though Jogaila could have been baptized in the Eastern Church, his choice to become a member of the Roman Catholic Church became a turning point in Lithuanian history. The Church's influence extended to almost every aspect of Lithuania's economic, political, cultural and defense spheres. Presently, after many years of Soviet occupation, Lithuania has returned to being an independent nation and a member of the European Union. Its' strong Christian identity helps to monitor the principles and objectives of the European Union to which it belongs.[.].

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]