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Jacques Maritain. Inspiration for the Discovery of European Man

100%
Krol R.
Civitas. Studia z filozofii polityki (Civitas. Studies on politics philosophy)
|
2006
|
issue 9
68-80
EN
At a time of discussions on the Constitution of the European Union, it is worth returning to philosophical reflections on European man and his Christian roots. An example of such reflections is the thinking of Jacques Maritain. The French Neo-Thomist yearns to go beyond fragmentary truths bestowed on us by the natural sciences supported by the activities of the Positivists. His search is directed toward the freedom, immortality and spirituality of the human 'I'. For Maritain, what are essential are three concepts of man, Greek, Judaeic and Christian. The achievement of the Greeks and Romans was the placing of man within the framework of the material world. The Christian concept, however, defines the coexistence of the material and spiritual dimensions of human existence. Corporeality leads man to the material world and brings it about that he might be described in part by means of the categories appropriate to that world. However, acting in the world demands the existence of the person. The non-material subject becomes the centre of spiritual activity, capable of existing in a non-material way. Compared with nature, a person is an autonomous, self-contained spiritual existence which is distinguished by rationality and freedom. An undeniable fundament of freedom is rationality. Free will is turned toward good and complete freedom is unattainable without love, Christian love of God and neighbour. In this way Maritain's humanism becomes the humanism of Theocentricism, for it intercedes for man in relation to God, in both the ontological and the axiological dimensions
2

The Idea of God in Sartre's Philosophy

100%
Krol R.
|
2005
|
vol. 14
|
issue 4(56)
199-211
EN
Pointing to the difference between 'en-soi' and 'pour-soi' the author holds that although Sartre was a staunch atheist in all he has written, he was also a consistent anti-materialist. For Sartre we are material only insofar as we have to exist as a physical 'en-soi'. Other than that we have a moral and intellectual obligation to identify with 'pour-soi'. By adopting this distinction Sartre can retain his conception of human condition as undetermined and contingent. If he chose the materialist position, he would have to admit that we are fully determined by biological instincts and all efforts to establish human responsibility and 'l'engagement' would be doomed to failure. At the same time, however, Sartre passes by an opportunity to offer the human being a guidance for the transition from 'en-soi' to 'en-so', leaving this process basically in the hands of weak and frail individuals. This may be required by his conception of human responsibility, but irrespective of its motivation, his conception leaves man confused and disoriented. We are not prepared to live in a world without God, a world that is, in the author's own words 'like a piece of dead wood, or a dried bone or an empty shell'.
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