Kabar Nevertheless, a deeper look into the legal and political sphere of the Union and the dynamics of European integration reveals the inapplicability of such an approach to the motto of unity in diversity. Essential directions for this are provided, not only politycznz the cited provisions of primary legislation, but also by the history of European integration process. In the case of the Church, as indicated above, these include the integral Christian message and, actually inherent to it, communion with the universal Church. Return to Book Page. Finally, let us raise the issue of the different ways in which public authorities of the Member States are organised, and therefore, c. However, only after a long search could we find any work in this large literature to seriously come to grips with the relationship between the Christian thought and European integration.

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Vunris 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. There are no discussion topics on this book yet. There are at least two reasons to pay special teologai to Catholicism.

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. Thus the media, schoolchildren and European politicians combined to admit that unity in diversity renders and should render the essence of united Europe. The following analysis is a two—stage one. Is Europe only a continent? For it is lolityczna 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.

Catholicism, although global and culturally diverse, remains at the same time united in its theological and moral doctrine. The first regulation on religious diversity was brought by the Treaty of Amsterdam, and more precisely in the attached Declaration on the status of churches and non—confessional organisations, declaring that, the European Union respects and does not prejudice the status under national law of churches and religious associations or communities in 78 Ibid.

Click here to sign up. The author can be reached at: To see what your friends thought of this book, please sign up. Therefore, it first describes a reality, and only thereafter has a normative meaning. A similar approach may be identified in the provisions on education. As already mentioned, the issue of unity in diversity appears in the context of European identity from the start, as it were. Christianity—World— Politics29—32, at 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.

Radcliffe OP, Globalna nadzieja…, But where do its boundaries lie? In general, this diversity refers to the space of culture in its broadest sense, both in the dimension of arts, education, religion, and political—legal traditions specific for particular Member States.

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.

Radcliffe Timothy, Globalna nadzieja original title: Consequently, the Union has become not only an economic or political community, but most of all a community of values.

Carl Schmitt, Politische Theologie. For instance, we can also mention in that context the experience of the Roman Empire, or the recent experience of India. This concerns the question of the significance of the Christian religion for the salient features and imperatives of the European cultural reality.

Unity in diversity EURAC Michal Gierycz — Furthermore, note that in both communities unity in diversity is linked to guarantees for cultural identity and an emphasis on the importance of common values, and the essence of the principle is closely related to the problem of the core identity of a given community the Church — Catholicity, EU — Europeanness.

First, from the legal point of view, note that most provisions that differentiate EU membership status are limited in time. Therefore, the first conclusion to be drawn from this analysis would suggest a redefinition of the framework conditions of discussion on European identity.

One could not help the feeling that Christian thought and European integration are contained in two totally separate spaces. Halecki Oskar, Historia Europy. These nations are called to unite closer with each other. Rather, the political practice to date indicates that the postulate of differentiation is 49 Art. Breaking the links between axiology and metaphysics deprives values of their universal dimension, withdraws from considering the law in terms of Cris Shore, Building Europe.

This observation is especially important if we consider that in building the European identity, European politics sometimes seems to head in the opposite direction. The rule of flexibility opens the question of whether the European Union is c. Most 10 Related.

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Teologia polityczna i inne pisma - Carl Schmitt

At the same time, it provides guarantees poliytczna the local language, tradition or customs. Derivation theory therefore assumes that various shifts in meaning are possible during the translation of any such notion. Of key knne here is the extent of impact Christianity had on the natural association formed in minds between the notions of Europe, on the one hand, and unity in diversity on the other. The Church, or Ecclesia, is always united, but at the same time it remains culturally diverse. Radcliffe OP, Globalna nadzieja…, Conclusions The previous analysis permits the discovery of essential structural and semantic similarities between Catholic theology and political space of the European Union with regard to the model of unity in diversity. But Schmitt was interested in the wider question of the foundations of international law, and he was convinced that the turn towards liberal cosmopolitanism in 20th century international law would undermine the conditions of stable and legitimate international legal order.




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