Recovering Solidarity
336 pages

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In Recovering Solidarity, Gerald J. Beyer provides a contextualized theological and ethical treatment of the idea of solidarity. He focuses particularly on the Polish Solidarity movement of the 1980s and the ways in which that movement originally embodied but, during the country's transformation to a capitalist democratic society, soon abandoned this important aspect of the Catholic social tradition. Using Poland as a case study, Beyer explores the obstacles to promoting an ethic of solidarity in contemporary capitalist societies and attempts to demonstrate how the moral revolution of the early Solidarity movement can be revived, both in its country of origin and around the world.

Recovering Solidarity is widely interdisciplinary, utilizing Catholic social tradition, philosophical ethics, developmental economics, poverty research, gender studies, and sociology. It will appeal to those interested in the problems of poverty and justice.



Publié par
Date de parution 15 janvier 2010
Nombre de lectures 0
EAN13 9780268075767
Langue English
Poids de l'ouvrage 7 Mo

Informations légales : prix de location à la page 0,2€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.


Catholic Social Tradition Series
Preface to the Series
InTertio millennio adveniente,Pope John Paul II poses a hard question: “It must be asked how many Christians really know and put into practice the principles of the church’s social doctrine.” The American Catholic bishops share the pope’s concern: “Catholic social teaching is a central and essential element of our faith . . . [and yet] our social heritage is unknown by many Catholics. Sadly, our social doctrine is not shared or taught in a consistent and comprehensive way in too many of our schools.” This lack is critical be-cause the “sharing of our social tradition is a defining measure of Catholic edu-cation and formation.” A United States Catholic Conference task force on social teaching and education noted that within Catholic higher education “there appears to be little consistent attention given to incorporating gospel values and Catholic social teaching into general education courses or into departmental majors.” In response to this problem, the volumes in the Catholic Social Tradition series aspire to impart the best of what this tradition has to oer not only to Catholics but to all who face the social issues of our times. The volumes ex-amine a wide variety of issues and problems within the Catholic social tradi-tion and contemporary society, yet they share several characteristics. They are theologically and philosophically grounded, examining the deep structure of thought in modern culture. They are publicly argued, enhancing dialogue with other religious and nonreligious traditions. They are comprehensively engaged by a wide variety of disciplines such as theology, philosophy, politi-cal science, economics, history, law, management, and finance. Finally, they ex-amine how the Catholic social tradition can be integrated on a practical level and embodied in institutions in which people live much of their lives. The Catholic Social Tradition series is about faith in action in daily life, providing ways of thinking and acting to those seeking a more humane world.
Michael J. Naughton University of St. Thomas Minnesota, USA
Lessons from Poland’s Unfinished Revolution
       .     
University of Notre Dame Press Notre Dame, Indiana
Copyright ©by University of Notre Dame Notre Dame, Indiana All Rights Reserved
Manufactured in the United States of America
Library of Congress Cataloging-in-Publication Data
Beyer, Gerald J. (Gerald John), Recovering solidarity : lessons from Poland’s unfinished revolution / Gerald J. Beyer. p. cm. — (Catholic social tradition) Includes bibliographical references and index. -: ----(pbk. : alk. paper) -: ---(pbk. : alk. paper) . NSZZ “Solidarnosåcå” (Labor organization)—History.. Labor unions and Christianity —Poland —History.. Catholic Church —Poland — History. I. Title. .   .— dc 
The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources.
To my wife Ania and daughter Julia Kocham Was całym sercem!
       
          The Ethic of Solidarity fromto
         The Eclipse of Solidarity after
            Poverty in Poland after: Empirical Signs of the Failure of the Revolution
           Recovering and Applying an Ethic of Solidarity to Polish Poverty
           Freedom and Participation as Social Products
          Promoting an Ethic of Solidarity as Evangelization: The Church’s Social Witness in Poland since 
Conclusion: Is Solidarity Possible in a Neoliberal Capitalist World?
Notes Bibliography Index
             
I am grateful to the many people who have contributed to this project in myriad ways. Let me start by thanking the numerous schol-ars, former teachers, friends, and family in Poland who aided me greatly in trying to understand my “second homeland.” In particular, Dr. Jan Lencznarowicz and Dr. Janina Filek provided me with access to research materials, stimulating conversation, and friendship. Rev. Prof. Piotr Maz-urkiewicz read my dissertation, from which this book arose, and oered valuable feedback. There are so many other Poles who have generously given of their time that it is impossible to mention them all. However, I owe a special debt of gratitude to Dr. Jarosław Gowin, Wojciech Bono-wicz, Professor Aniela Dylus, Professor Adam We∫grzecki, Professor Wła-dysław Miodunka, the late Fr. Józef Tischner, and my language instruc-tors at the Jagiellonian University. I also wish to acknowledge my gratitude to the Kosciuszko Foundation and the Polish-U.S. Fulbright Commis-sion, which funded much of my research in Poland. My friends and colleagues at Boston College also encouraged and challenged me while I completed the dissertation. First among them is Professor David Hollenbach, S.J., who served as my dissertation direc-tor and whose work has inspired me for many years. He assisted me in crafting the argument found in these pages and helped me to avoid “not seeing the forest for the trees.” Professor Thomas Massaro, S.J., also served on the committee and has continued to mentor me generously. Profes-sor Lisa Sowle Cahill has been a great role model and advisor for Chris-tian ethicists who seek to have a public voice. Maureen O’Connell and Anna Perkins read and helpfully commented on parts of the project.
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