Ximi Elga


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.

Author: Gardakus Fenritilar
Country: Nicaragua
Language: English (Spanish)
Genre: Politics
Published (Last): 3 July 2011
Pages: 327
PDF File Size: 4.27 Mb
ePub File Size: 13.38 Mb
ISBN: 459-7-17532-819-4
Downloads: 11490
Price: Free* [*Free Regsitration Required]
Uploader: Kejind

A distinct feature of the integration project that to a large extent determines its success is the solidarity of the Member States. Following the initial failures of the ambitious political initiatives of the s, the process of European integration came to be considered in c.scchmitt context wider than just the economy, and issues were raised regarding respect for and preservation of cultural diversity.

In the context of respect for the principle of unity in diversity, a good example seems to be the role poltiyczna by the Polish episcopate during the accession negotiations.

Ijne assertion that universality is manifest in locality and that Catholicity is not an abstract universality has been central to the Catholic approach to the tension between unity and diversity.

There are no discussion topics on this book yet. The TEU, like the CT and RT, makes Union membership conditional on the respect for the above—mentioned principles Article 49 and provides for acute sanctions for breaching them Article 7. As Joseph Weiler rightly points out, the adoption of the Charter of Fundamental Rights has been a remarkable expression of such endeavours.

Consequently, anything that opposes a tangible purpose starts to be treated as a problem. Return to Book Teloogia.

Lewiatan w teorii państwa Thomasa Hobbesa

Yet values do not appear to be assigned in the European Union for the ontological status of objective properties, but rather only a cultural and historical status. This aspect of the teaching should be underscored, because it demonstrates that the Church considered European integration in the context of unity in diversity in times when Europe was commonly identified with Western Europe.

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. At the same time, it provides guarantees for the local language, tradition or customs.

Like any compromise, it does not fully satisfy anyone, but it is good that there is such clause. The author can be reached at: At the start of our analysis, it would be beneficial to look into currently inapplicable meanings ascribed to unity in diversity in theoretical c.xchmitt normative reflection, in order to sketch on this basis the adequate meaning of the EU motto. Papal interpretation of the Church—Europe relationship has also affected the teaching of European integration and the purview of the Communities.


First, at least for Western Christianity, the Catholic Church seems to be the best representative, as it follows the tradition of Christian unity in diversity: In fact, academic reflection — as Joseph Weiler rightly points out — hardly identifies this problem either, at best mentioning the role Christian faith played in the lives of the Founding Fathers.

Unity in diversity may be therefore at best understood as one of the expressions of the Schmittian complexio, rather than as its substitute or equivalent. Finally, on the political level, note that despite the abundance of proposed designs to differentiate the membership status, none of them have materialised. Carl Schmitt once pointed out that creating complexio oppositorum is essential to the Church, both in the area of policy and theology.

In light of the solutions adopted by the TEU, CT and TL, it is difficult to uphold the assertion that the principle of unity in diversity is a principle to constitutionalise a disintegration within its framework, based on different status of EU pismz. The church in Poland has been, in particular, interested in poliytczna inviolability in the Union of basic values that form, as Archbishop Muszynski put it, part and parcel of culture and identity of the Polish nation. Cultural Paths of Transmission The question of the role of culture has a special significance in the European context, for the issue of what Europe is turns out to be indeterminable without reference to culture.

Activity in these fields — 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. Considering that the process of European integration has a deep cultural, moral and spiritual dimension, the Pope was stressing from the start the importance of national identities to the European edifice.

Given such thinking about cultural diversity that is present in the process of European integration, and the legal solutions adopted just at the teoloogia of creation politycna the Union and within the framework of the initial legal regulations for culture, it should be stated that the principle of unity in diversity describes, as the historical experience of Europe indicates, 65 a unity in diversity of national identities throughout the European Union.

Secondly, if essential similarities are found, then the channels through which the ecclesial model has been transferred into European politics should be considered. In these works from the later Weimar period, Schmitt’s declared aim to defend the Weimar constitution is at times barely pllityczna from a call for constitutional revision towards a more authoritarian political framework Dyzenhaus70—85; Kennedy— Rather, the political practice to date indicates that the postulate of differentiation is 49 Art.


As is known, the European Union does not hold referendums or legislative plebiscites, it does not leave its planned projects to the decision of European societies, etc.

Editions of Political Theology: Four Chapters on the Concept of Sovereignty by Carl Schmitt

Hardcoverpages. And the fact that the Union has such symbol is in large parting owing to Christianity. To see what your friends thought of this book, please sign up. Schuman Robert, Dla Europy original title: At the turn of the 3rd Millennium a competition was held, in cooperation with the European Parliament, to work out a Union’s motto.

Braudel Fernand, Gramatyka cywilizacji original title: As it is stated in Legal Explanations to CFR, the wording of the Article has been modernised to cover cases in which national legislation recognises arrangements other than marriage for founding a family.

On the permanent validity of the church’s missionary mandate hereinafter: The activity has assisted European politicians in the adoption of an interpretation of the integration process, and therefore of a vision of the role and status of the Communities on the European continent that is closely linked to the model of unity in diversity.

Help Center Find new research papers in: On the other hand, there are activities clearly visible in EU politics that run along the lines successfully applied in the process of formation of nation— states. The result of replacing a metaphysics of values with a sociology of values resembles, to use a Biblical metaphor, building on sand rather than on rock.

Ott Andrea, Unity in Diversity? Incidentally, this has had a symbolic rather than practical significance, because since the time of the EC Treaty, the Union had already been based on axiological principles shared by all Member States Article F.

For it is important to ask if the concept of unity in diversity has come to being under the influence of Christianity or the other way round — perhaps it is a consequence of the failure of the christianitas concept. Shore Cris, Building Europe. In other words, although not infrequently some c.scchmitt appear in a political dispute due to ecclesial activity, the final decision about whether or not to adopt any 99 Cf. Grammaire des civilisations Oficyna Naukowa, Warszawa, ,