(in Polish) Teologia i kultura
WT-P-FW-BPTK
Summarising the different perspectives on culture, it provides members of society with "a kind of guide to function. For many behaviours cultural meanings and patterns are adopted and taken into account. Societies perpetuate themselves by teaching individuals in each generation cultural patterns that bind them to those social positions they are expected to occupy. Culture formulates new motivations for action, directs behaviour according to the requirements of specifically human ways of playing with the natural environment and in relation to the needs of organising social life. Culture is not only an ad hoc regulator of behaviour (attitudes, perceptions), but also a hereditary treasury of patterns that accumulates, subject to constant transformation, the achievements of a long sequence of generations" .
In colloquial terms, culture is the totality of human creations, both tangible and intangible: spiritual and symbolic (such as patterns of thought and behaviour). Man created culture. Thus, culture, "this non-biological product created on the basis of biology, has modified, modifies and will modify human biology".
Culture must be distinguished from human labour, the purpose of which, in colloquial terms, is to process nature. "A man working with his hands is a labourer; a man working with his hands and mind is a craftsman; and a man working with his hands, mind and heart is an artist" (Louis Nizer). According to these words, in culture, in addition to the involvement of reason and action, there is also a need to involve the "heart", which symbolises love, but also stands for the world of inspiration, intuition, the talents of man. "The 'heart' is also a reference to the source of love, to God, which is why it can be said that culture is a child of nature and a granddaughter of God" (cf. Dante Alighieri). That is why "culture liberates the body from the bondage of work and predisposes it to contemplation (Umberto Eco, Notes on a Matchbox), and according to Zbigniew Herbert, "culture is (...) the construction of values for which it is worth living".
The creator of culture can only be a person, so "a culture that does not use the term person has nothing to say about love. Similarly, psychology, if it does not use the term person, will reduce love to biological needs, will be silent on the acceptance of sexual pathology with a view to political correctness". Andrei Tarkovsky, on the other hand, believed that culture cannot exist without religion, because culture sublimates into religion and religion expresses itself in culture. Culture without religion dies. "A society deprived of religion becomes idealless, it has not ideals, but plans, which have it that they may or may not be realised. Culture and art are inextricably linked to the spiritual sphere, which in turn is born of art. If this is not the case, there is no art, and the number of insatiable people who would rather die than live grows".
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Term 2021/22:
Summarising the different perspectives on culture, it provides members of society with "a kind of guide to function. For many behaviours cultural meanings and patterns are adopted and taken into account. Societies perpetuate themselves by teaching individuals in each generation cultural patterns that bind them to those social positions they are expected to occupy. Culture formulates new motivations for action, directs behaviour according to the requirements of specifically human ways of playing with the natural environment and in relation to the needs of organising social life. Culture is not only an ad hoc regulator of behaviour (attitudes, perceptions), but also a hereditary treasury of patterns that accumulates, subject to constant transformation, the achievements of a long sequence of generations" .
In colloquial terms, culture is the totality of human creations, both tangible and intangible: spiritual and symbolic (such as patterns of thought and behaviour). Man created culture. Thus, culture, "this non-biological product created on the basis of biology, has modified, modifies and will modify human biology".
Culture must be distinguished from human labour, the purpose of which, in colloquial terms, is to process nature. "A man working with his hands is a labourer; a man working with his hands and mind is a craftsman; and a man working with his hands, mind and heart is an artist" (Louis Nizer). According to these words, in culture, in addition to the involvement of reason and action, there is also a need to involve the "heart", which symbolises love, but also stands for the world of inspiration, intuition, the talents of man. "The 'heart' is also a reference to the source of love, to God, which is why it can be said that culture is a child of nature and a granddaughter of God" (cf. Dante Alighieri). That is why "culture liberates the body from the bondage of work and predisposes it to contemplation (Umberto Eco, Notes on a Matchbox), and according to Zbigniew Herbert, "culture is (...) the construction of values for which it is worth living".
The creator of culture can only be a person, so "a culture that does not use the term person has nothing to say about love. Similarly, psychology, if it does not use the term person, will reduce love to biological needs, will be silent on the acceptance of sexual pathology with a view to political correctness". Andrei Tarkovsky, on the other hand, believed that culture cannot exist without religion, because culture sublimates into religion and religion expresses itself in culture. Culture without religion dies. "A society deprived of religion becomes idealless, it has not ideals, but plans, which have it that they may or may not be realised. Culture and art are inextricably linked to the spiritual sphere, which in turn is born of art. If this is not the case, there is no art, and the number of insatiable people who would rather die than live grows".
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(in Polish) Dyscyplina naukowa, do której odnoszą się efekty uczenia się
theology
(in Polish) Grupa przedmiotów ogólnouczenianych
(in Polish) nie dotyczy
Subject level
elementary
Learning outcome code/codes
enter learning outcome code/codes
TMA_W01, TMA_W03, TMA_W10, TMA_W13, TMA_W23,
TMA_U01, TMA_U05, TMA_U12, TMA_U28
TMA_K01, TMA_K18
Type of subject
obligatory
Preliminary Requirements
Some contemporary cultural theorists believe that "the concept is so complex and so variously used that it is not possible, or necessary, to point out its basic meaning" . The word culture is among the most ambiguous and complex expressions in most languages of the world . Its meaning is constantly changing, modifying and dispersing. The polyphony of meanings associated with the concept of culture "has gone so far that humanistic researchers sometimes seem helpless, giving up any attempt at all to sort out the prevailing chaos and the arbitrariness of referring to the concept of culture. We can thus read the repeated statement that , that " .
In the renowned textbook Introduction to Cultural Studies, we can read that culture can include "Shakespeare, but also the comic Superman, opera, but also American football, the problem of who washes the dishes at home, and the structure of the office of the President of the United States. There is such a thing as the culture of your street, your city, your country, but culture can also be found on the other side of the world. Children, teenagers, adults and pensioners all have their own cultures, but at the same time they can participate in a common culture' .
The word 'culture' is derived from the Latin 'cultura' and has its origin in the verb 'colo, colere' meaning 'to cultivate'. A related expression is the Greek πέλομαι meaning 'to be moved, to deal with some object, to cultivate'. Originally, the word 'cultura' was related to tillage 'cultura agri' and meant 'to cultivate and refine the soil'. Over time, the meaning was extended to mean anything that could be 'cultivated' in any way, including the rational development of man and his nature. The first to move it to denote the cultivation and refinement of man's spiritual life, realised through philosophy, was Marcus Tullius Cicero: "cultura autem animi philosophia est" . The expression 'culture' at this time was not an autonomous concept, functioning on its own, but was always the culture of something, e.g. the spirit, the mind . In Greek, its equivalent was the word παιδεία, which described a human being perfected by αρετή, mainly by the virtue of φιλαντρωπία, i.e. by the virtues of politeness, justice and love for people and animals . The ideals of Greek παιδεία later greatly influenced Roman culture as well as Christianity .
Culture, in this original concept, is understood as the result of activities related to natural phenomena, but in some way opposed to nature; as an order imposed by man, subordinated to patterns and designs established by him, and - at the same time - as a tool for satisfying human needs and a means of achieving human goals in the field of material existence .
The phenomenon of culture is multicomponent and multifaceted, hence many definitions of it have emerged over the centuries. In the 1950s, Alfred Louis Kroeber and Clyde Kluckhohn, on the basis of 257 different definitions of culture, attempted to identify six ideal, types of definition of culture, emphasising six different aspects:
(a) descriptive-enumerative (nominalist, descriptive-numerative) definitions, found in the classic form of early ethnological definitions and limited to the enumeration of the constituent elements of culture, e.g. Edward Burnett Tylor's definition: "Culture, or civilisation, is a complex whole which includes knowledge, beliefs, arts, morals, laws, customs, and other abilities and habits acquired by people as members of a society" .
b) historical definitions, emphasising the factor of tradition constituting culture, the element of collective heritage and the process of inheritance, the transmission of experience, such as Mediterranean, Chinese, Oriental, European, Arab culture, etc., e.g. Stefan Czarnowski's definition: "[Culture] is (...) the totality of objectified elements of social acquisitions, common to a number of groups and, by virtue of their objectivity, established and capable of expanding spatially. Formal term. It does not exhaust the content of the term . We are aware of this. However, it is sufficient for us to distinguish the facts of interest from other similar facts. (...) Since culture consists of objectified elements, of social things detached from their creators and uniting groups and individuals, often very different and opposed to each other, into one community, we must refer to culture as an accumulation of social products. Products that are not only . Also . Nevertheless, to creations that move independently, that is to say, that move from place to place, in accordance with the laws proper to them, to which the human will is compelled to adhere" .
c) normative definitions, emphasising the subordination of norms, patterns, values, models and rules of valuation as elements of culture and properties of cultural behaviour, e.g. Alfred Kroeber and Talcott Parsons' definition: culture is "the transmitted and produced content and patterns of values, ideas and other symbolically meaningful systems which are factors shaping human behaviour, and the products of behaviour" .
d) psychological definitions, taking into account the psychological mechanisms of cultural acquisition: the processes of learning, habit formation and internalisation of norms, emphasising the mutual influence of culture and personality and treating culture as an adaptation apparatus, e.g. Johann Gottfried Herder's definition, understanding culture as the efflorescence of individual and social life that is truly human .
(e) structuralist definitions, emphasising the holistic nature of individual cultures and the intrinsic interconnectedness of their essential elements, e.g. Clyde Kluckhohn's definition: "Every culture is, among other things, an ensemble of relationships, a collection of ordered and interrelated parts. These parts are not the cause of the whole, but make up the whole - not necessarily in the sense of perfect integration, but as separable only by abstraction" .
(f) genetic definitions, characterised by an emphasis on the sources of culture, on explaining the origin of culture, defining it by contrasting its nature and its nature as a product of social coexistence, e.g. Ralph Linton's definition: "Culture is a configuration of learned behaviours and their results, the elements of which are shared (common) and transmitted by the members of a given society" or Antonina Klosowska: "Culture is a relatively integrated whole encompassing the behaviour of people that proceeds according to patterns developed and assimilated in the course of interaction that are common to the social collective, and includes the products of such behaviour" .
Today, five basic groups are commonly accepted, where a uniform criterion is adopted, which is the way of grasping the phenomenon of culture considered basic for a given humanistic discipline:
(a) anthropological definitions, capturing culture as the totality of human creations and activities, free of valuation and subjective and psychic content, explaining culture through social and instrumental functions in relation to the totality of the system and the biological needs of the human organism (cultural product, cultural features and complexes, cultural areas and circles, needs, activity, function, institution, system, etc.).
b) philosophical definitions, which see culture as a supra-individual reality of thought (ideas, values, symbols and signs, social consciousness, norms, patterns, models, ideals, normative and directive judgements, etc.).
(c) sociological definitions, capturing culture as patterns of interaction between individuals and groups (social structure, social role, patterns and models of behaviour, interaction, transmission, information, communication, sign, symbol, etc.).
(d) psychological definitions, emphasising the mutual influences of personality and culture (attitudes, motivations, dispositions, habit, cultural patterns and orientations, enculturation, socialisation, basic personality structure, modal personality, primary and secondary institutions, etc.).
(e) historical definitions, emphasising the historical conditions of cultural phenomena, the strict spatial-temporal localisation of the phenomena under study, grasping their variability over time, the mechanism of cultural transmission and the problems of cultural change (tradition, historical background, clash of cultures, acculturation, assimilation, adaptation, social and cultural change, evolution, diffusion, etc.) .
The vast majority of sociologists of culture agree with the statement that culture is a product of man, related to phylogeny, i.e. the development of the human species, but a homogeneous description is not possible. Marian Filipiak distinguishes four fundamental aspects in every cultural phenomenon:
(a) material, emphasising that every cultural phenomenon has arisen due to the existence of material objects and are 'graspable' thanks to their material form.
(b) behavioural, emphasising that cultural phenomena are linked to motor behaviour - external, i.e. activities related to the creation and reception of cultural works - and to verbal behaviour, i.e. utterances.
c) psychological, related to the values, judgements, attitudes, motives, meanings attributed to objects and behaviours by human beings.
(d) axionormative, related to norms and values .
Melville John Herskovits, on the other hand, proposed the following set of characteristics of culture:
(a) Culture is learned.
(b) Culture is derived from the biological, environmental, psychological and historical elements of human existence.
(c) Culture is organised.
(d) Culture is multifaceted.
(e) Culture is dynamic.
(f) Culture is changeable.
(g) Culture has certain regularities that allow it to be analysed by scientific methods.
(h) Culture is an instrument for adapting the individual to the totality of the environment and for acquiring the means for creative expression .
In Florian Znaniecki's terms, 'the facts studied by the social sciences and the humanities and ignored by the natural sciences - astronomy, physics, chemistry, biology, geology - are nowadays designated by the general term . The concept denoted by this term encompasses religion, language, literature, art, customs, mores, laws, social organisation, manufacturing technology, economic exchange, as well as philosophy and science. These fields are so diverse that on first examination they do not seem to have much in common. But they all supose some kind of order - some kind of order" .
According to the aforementioned Alfred Kroeber, on the other hand, culture is the customary way of acting, feeling and thinking chosen by a society from among an infinite number and variety of possible potential ways of being. Conceived in this way, culture has the following properties:
(a) It is transmitted and maintains continuity not so much through genetic mechanisms of inheritance, but rather through the interaction of whole organisms.
b) Irrespective of its individual sources and the agency of individuals in its transmission, it quickly manifests a tendency to acquire supra-individual and anonymous characteristics.
c) Disintegrates into distinct patterns or otherwise regularities of form, style and meaning.
(d) It comprises values that may be formulated overtly or merely felt by the society that is the bearer of culture .
Course coordinators
Learning outcomes
Contemporary religious and socio-cultural transformations are changing the world and humanity, and at the same time they show how important the dialogue between religion and culture is for society today, or more precisely between Christianity and the new culture of the West, which is "denying" its links with Christianity . The meaning of the current, peculiar "new culture", which is created above all by cybernetic tools (media), is revealed in "object" changes, but the main problem with this is "subject" - for the ultimate goal of the "cultural revolution" is man.
For any kind of 'cultural subversion', the most desirable goal is to gain power over man. Whoever prevails over man will also indirectly "prevail" over God. For God cannot be "reached", but faith - the supernatural gift of man, for whom God is the rationale of all existence - can be destroyed. This is why Christians, who see religion as an opportunity to create a just society, developing "technically" and living in peace, would also like to see God in cultural life. For in the socio-cultural space, for Christians the Person of God is the safeguard of human rights, which are an important element of natural law as the law of reason . Dialogue between Christianity and the new culture is therefore not only necessary, but an important element in the further integral development of contemporary society. The spaces of this dialogue are constantly transforming and interpenetrating, and therefore need to be redefined, but it is no less important to discover and overcome the difficulties that problematise, or even make impossible, this dialogue. This lecture on culture and theology is dedicated to this.
Assessment criteria
The student's achievement in terms of acquired knowledge, skills and competences will be assessed according to the grading scale adopted in the regulations. Since the topics of theology and culture are by definition interdisciplinary and applied, the final assessment will take into account participation and activity in class, as well as skills and competence in proposing original, creative ways of putting theory into practice.
Bibliography
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Term 2021/22:
R. Boroch: Kultura w systematyce Alfreda L. Kroebera i Clyde’a Kluckhohna. (Warszawa 2013)
Antropologia kultury. Zagadnienia i wybór tekstów. (Warszawa 1995)
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M. Filipiak: Socjologia kultury. Zarys zagadnień. (Lublin 1996)
Jan Paweł II: Mężczyzną i niewiastą stworzył ich. Odkupienie ciała a sakramentalność małżeństwa. Wyd. 3. Lublin: TN KUL, 2011.
J. Kmita, Grzegorz Banaszak: Społeczno-regulacyjna koncepcja kultury. (Warszawa 1994)
Przybyłowski, Jan Kazimierz. „Komunikacja w nowej kulturze i w Kościele”. Studia Włocławskie 20(2018): 361-376.
Pyc, Marek. „Chrystus Piękno – Dobro – Prawda. Chrystologia Hansa Ursa von Balthasara w jej trylogicznym układzie, Poznań: WAM, 2002.
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Additional information
Additional information (registration calendar, class conductors,
localization and schedules of classes), might be available in the USOSweb system: