On signale dans cet article ue jusqu’à nos jours la portée de l'analyse de l’acte humain, quoiqu’il soit l’objet propre de l'éthique, n’est pas mise assez en relief dans l’enseignement.Après avoir examiné dans la première partie le problème en son développement historique, il en résulte en effet qu’on parle — du temps de Billuart de Fanalyse psychologique de Facte humain.Néanmoins, déjà S. Thomas en 1—2, q. 8—17 avait envisagé dans l’analyse la structure même de l'acte, et cela constitue la considération proprement dite, comme la signale derrièrement Pinckaers.C’est pourquoi dans la deuxième partie de l'article on essaye de faire de nouveau l'analyse de la structure de l'acte humain en s’appuyant sur la doctrine authentique de S. Thomas. Cette analyse à son tour conduit à déterminer la méthode scientifique de l'éthique dont l’objet représenté une caractéristique composition étant en même temps théorétique et pratique. Le passage de la théorie à l'application pratique est justement la méthode propre de cette discipline.En outre l'analyse de l'acte humain comme l'objet de l'éthique per met à désigner les problèmes principals de celle-ci et surtout à affirmer que son fondement est la science (sophia) théorétique ou métaphysique prise de point de vue de sa fonction grâce à laquelle on découvre systématiquement la fin ultime.I a propre et fondamentale structure de l'éthique font: 1) L’amour unissant l’homme avec la fin qui décide de la rectitude de volonté dans la vie morale; 2) la prudence permettant bien choisir et utiliser les moyens aptes pour atteindre la fin.II en résulte que par respect aux ces problèmes principaux les autres ne jouent qu’un rôle secondaire et auxiliaire.

The Greek thinkers discussed many problems belonging to legal phi- losophy but they never discussed the nature of legal philosophy itself, nor did they try to build up a system of legal philosophy. The first European thinker to try to establish the definition of legal philosophy, as well as to give a systematical explanation of its chief problems, was the famous Homan thinker and lawyer M. T. Cicero. In his dialogue De Legibus he gives a definition of legal philosophy, which he thinks to be a quite different science from the jurisprudence of the Roman lawyers. He defines legal philosophy as a science which deals with the nature of law and its first cause and gives a code of ideal law. According to his definition he builds up in his De legibus a system of legal philosophy composed of two parts. Part one is concerned with the problems of the nature of law, the nature of society and the state, the natural law, the law given by a human law-giver and its relation to the natural law, and the sources of legal obligation; part two gives the code of the ideal law. The present article is chiefly concerned with the formal structure of Cicero’s system of legal philosophy, leaving the discussion of its contents for another occasion.

L’auteur nous présente la théorie thomiste des devoirs sociaux des propriétaires prives. C’est qu’ils sont obligés de rendre à la société (l’aumône) le superflu de leurs biens — bona superflua thomiste.En analysant les textes de q. 32 de II-—IIae de la Somme Théologique Tauteur parvient aux conclusions suivantes.Bona superflua ce n’est pas le superflu du capital, mais des revenus. Le propriétaire privé peut subvenir licitement à ses propres besoins et à ceux de sa familie dans les limites des besoins de son état (de son milieu social) — status personae. Mais d’autre part il ne peut pas descendre au dessous des limites de la „décence“ (decentia sui status) en gardant trop peu de moyens pour subvenir aux besoins déterminés par sa fonction sociale (les frais de représentation d’un dignitaire d’Etat ou de l'Eglise). C’est qu’à de plus grands devoirs sociaux correspondent, selon Saint Thomas, des besoins économiques plus étendus. La théorie thomiste des bona superflua est done purement sociale.

The author discusses the problem of philanthropy, the usefulness of which has sometimes been questioned from the social and economic point of view. As a basis for his analysis he takes the activities of charitable institutions working in Poland after World War II. To begin the discussion he provides a stricter definition of the concept of philanthropy taking as a starting point the encyclical „Quadragesimo Anno“. Philanthropy, as defined by him, consists in offering to others material benefits in an organized way and without any motive for one’s own gain. The author presents this sociological concept of philanthropy as distinct from the ethical or psychological one. Taking this definition for the basis of his discussion, the author discusses philanthropy as a social activity and tries to answer the question whether philanthropy should be taken into consideration in economics and, if so, in what form.After providing a definition of the concept of philanthropy and after a theoretical analysis of the problem, the author goes in to present the needs for an extent of the philanthropic activities in Poland after World War II. He outlines the difficult situation of the country after the destructions of the war, he presents the needs of the population and characterizes the activities of the country’s charitable organizations. He speaks about the forms of their work and the range of their activities. Then he passes on to a discussion of the work of foreign charitable organizations active in Poland after the war; he discusses the forms of their work and, again, gives data concerning the range of their work and nature of their help.An answer to the problem formulated at the beginning is reached through the analysis of the result — moral, social and economic — of the activities of charitable organizations, both Polish and foreign. The author concludes that the contribution of philanthropy to the reconstruction of the country was considerable; above all philanthropy helped the Polish people to survive. This help was specially important for the younger generation which is now beginning to work.

En s’appuyant sur des textes de saint Thomas d’Aquin, nous avons fait un raisonnement suivant. Nous avons d’abord démontré que l’homme, par sa nature, tend à la vie dans la société. Cela résulte du caractère potentiet de sa nature, du fait qu’il cherche à réaliser sa pleine humanité; il ne peut y parvenir tout seul, sans collaborer et coopérer avec les autres. Car les hommes, en s’entr’aidant dans ce qui est nécessaire à leur vie et à leur développement, comme generation nutrimentum et disciplina, torment des communautés familiales. La familie, en se fondant directement sur la nature humaine, est done une communauté nécessaire au développement spirituel et physique de Thomme. Pour cette raison, la thèse de saint Thomas d’Aquin affirmant que Thomme, par sa nature, tend à la vie sociale doit être appliquée à la communauté familiale — cette cellule fondamentale de la vie sociale, et l’on doit constater que Thomme, par sa nature, tend à la vie familiale. Les opinions de saint Thomas d’Aquin sur le caractère naturel de la communauté familiale restent valables pour toutes les époques historiques et trouvent leur confirmation dans les résultats les plus récents de l’ethno-sociologie.

The task of social security is to bring into action the right of man of freedom from want. Nowadays this problem is being solved on the ground of public law. The state, issueing adequate laws, takes over the responsibility and the management of the social security systems created in this way. In some countries these systems protect all their citizens from lack of means and want.The following article, after a superficial examination cf the essential and actual conditions of social security in the world, tries to come to the conclusion whether this method of liquidating of want among citizens has a positive or a negative influence upon family life.Social security based upon law is a great achievement of the social policy and while liquidating want, it liquidates all its consequences in family life. Poor financial conditions are often the reason why it is so difficult, if not impossible, to found a new family. On the other hand, families that have already been founded have quite often to separate just because of a lack of money that makes it impossible to provide the whole family.Through a progressive increase of the children allowances, the social security may contribute to the growth of the population. The aim of social security is to enable a working woman-mather to stay at home which is a positive factor in family life too. The social security enables the widow to keep her children without being obliged to make her living out of home. The father of the family can, by no means, be deprived completely of his source of income which is necessary for the livelihood of his family.Besides its indubitable achievements, the social security, unfortunately, has also its negative consequences. Here one can mention a certain weakening of the responsibility for the well-being of the other members of the family and the weakening of family ties. The anticipation that the newly-founded family will be no means suffer from want may contribute to a more careless decision of contracting marriage. The members of existing families are not really taxing enough care nowadays of the financial conditions of their families. That is why the percent of men who abandon their families is ever increasing since they know that their families wait suffer from want. The children who are more independent, have fever reasons to be grateful and affectionate than they used to be years ago.The negative consequences of the social security results from a mechanic approach to man. Social organisations are more inclined to threat man as a human being and so this part of the problem which they can execute, should be entrusted to them. Yet, it is doubiful whether they will be able to reach every individual who needs help. A certain interference of the public law seems to be inevitable, yet the state should interfere only in case of need leaving to the social organisations the utmost freedom. A precise division of tasks should depend on many factors existing in every particular country and must be left with the politicians dealind with social problems.