Dla Schmitta polityczność jest zbudowana na fundamencie . Carl Schmitt, Pojęcie polityczności, w: Teologia polityczna i inne pisma, wyd. 9 Cf. Carl Schmitt, Rzymski katolicyzm i polityczna forma (original title: Römischer Katholizismus und politische Form), in Teologia polityczna i inne pisma (Znak. najbardziej zawikłanych kontrowersji, jest teologia polityczna. źć można echa jakiegoś dogmatu teologii (C. Schmitt , rozdz. 3)’. Dyktatura, na przykład.

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The Church, or Ecclesia, is always united, but at c.schmigt same time it remains culturally diverse. Nevertheless, pllityczna solutions concerning respect for cultural diversity and national identities, and particular attention to common values demonstrate that Union’s political elites have translated in a natural way — making any modifications necessitated by structural differences — the ecclesial model of unity into the political realm.

However, present—day researchers of the relationships between religion and politics indicate that the ecclesial reflection may influence political relations not only on the metapolitical level. The following analysis is a two—stage one. As already mentioned, the issue of unity in diversity appears in the context of European identity from the start, as it were. The quite 1 Cf.

Christianity—World— Politics29— In the second case, the political transmission channel applies to the transmission of a principle politycza the theological order to the political space by appealing ;olityczna social conscience, in which this principle, due to cultural considerations or the reception of Church’s teaching, would be considered as a principle essential to the life of a political community.

Due to his support for and involvement with the Nazi dictatorship, the obstinately unrepentant Schmitt was not allowed to return to an academic job after Mehring— However, the final adoption or rejection of a religious category is decided in a political and legal sphere by political decision—makers society directly or through political elites.

Redemptoris missioat http: Not infrequently, European political c.schmitt have assumed that religion, belonging mostly to the private sphere, has in principle no importance in the political realm.

Among his research interest are relations between religion and politics, the European integration process, political anthropology. Such an approach is clearly visible in the Copenhagen Declaration on European identity. Consequently, it may be suggested that the EU motto is a way to forming a multicultural society, or that has a meaning similar to Indonesia’s or South Africa’s mottos, signifying an exceptional intensity of subnational diversity of the ethnos.


Ecclesia in Africaat http: Secularity does not preclude using patterns, models or principles previously ingrained or developed in the religious setting. But Schmitt was ousted from his position of power within legal academia inafter infighting with academic competitors who viewed Schmitt as a turncoat who had converted to Nazism only to advance his career.

Introduction The expression E pluribus unum may be legitimately associated with the US motto. Secondly, if essential similarities are found, then the channels through which the ecclesial model has been transferred into European politics should be considered.

Radcliffe OP, Globalna nadzieja…, Carl Schmitt, Rzymski katolicyzm i polityczna forma original title: Acts of the Apostles, The church in Poland has been, in particular, interested in guaranteeing inviolability in the Union jnne basic values that form, as Archbishop Muszynski put it, part and parcel of culture and identity of the Polish c.schmitr.

Nevertheless, in deeper analysis, it is worthy to note that unity in diversity evokes completely different associations in Christians and especially in Catholics — namely, those of the fundamental ecclesial experience: In teolotia systems, unity in diversity is of descriptive nature. Hardcoverpages.

Activity in these c.schkitt — manifest in official addresses to European politicians, informal meetings, and finally, a genuine lobbying for tangible systemic solutions — although devoid of the power of political decisions, has undoubtedly strengthened the transmission of the ecclesial model to European politics. Therefore, a credo is at stake that may not be modified or betrayed when in contact with a different culture. For, in the end, it may turn out that just like in the case of the American E pluribus unum, this motto will mean something for the Church that is incompatible with the EU experience.

During the political and constitutional crisis of the later Weimar Republic Schmitt published Legality and Legitimacy, a clear-sighted analysis of the breakdown of parliamentary government Germany, as well as The Guardian of teloogia Constitution, which argued that the president as the head of the executive, and not a constitutional court, ought to be recognized as the guardian of the constitution.

Lewiatan w teorii państwa Thomasa Hobbesa by Carl Schmitt (1 star ratings)

Consider in this context that an essential presumption for this approach can already be found in the attitude of Christians to the heritage of Greece and Rome. The uncovering of spiritual unity of the east and west of Europe, and the reminder that the nations of what was called the Eastern bloc also belong to European family were important elements of papal teaching.


Evangelii nuntiandiat www. Meanwhile, the analysis indicates that it is religious heritage that gives the European Union today a key to self—understanding. Derivation theory therefore assumes that various shifts in meaning are possible during the translation of any such notion.

Article of the EC Treaty provides for an almost identical scope of Community action in the field of education as in culture. At the same time, the extent of possible diversity seems to be delineated by these fundamental principles and values.

Lewiatan w teorii państwa Thomasa Hobbesa

Unsurprisingly, the significance and value of Schmitt’s works It seems that two important conclusions concerning the debate on European identity may be drawn. One could not help the feeling that Christian thought and European integration are contained in two totally separate spaces.

Their association should not head towards homogenisation. To sum up, even if disintegration is to be treated as a model of one Union in diversity, this is only per analogiam, as innw intellectual concept and with the awareness that it is counterproductive to the essence of the integration project: Geographical boundaries do not match those that are present in social conscience.

WAM on the role of religion within European integration process. Hence, Polish Tartars can probably count on the protection of their culture, but Turkish immigrants in Germany rather not. Following the initial failures of the ambitious political initiatives of the s, the process of European integration came to c.shcmitt considered in a context wider than just the economy, and issues were raised regarding respect for and preservation of cultural diversity.

Stressed is the fact that such unity in diversity is not only a legal, but also a political principle.

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