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Człowiek – istota otwarta na transcendencję

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Maryniarczyk A.
Łódzkie Studia Teologiczne
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1999
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vol. 8
105-117
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WHAT AND FOR-WHOM IS HAPPINESS? (Czym i dla kogo jest szczescie?)

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Maryniarczyk A.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
59-77
EN
Happiness is the subject of consideration in many branches of study. Starting from literature and books of the Bible, and going to the area of theology and philosophy, and especially philosophical anthropology and ethics, as well as humanities, such as psychology, pedagogy and others - we encounter various interpretations of it. The deliberations contained in the present article have been situated on the area of philosophical anthropology, that is metaphysics of man, which means that for this type of analysis it is necessary to connect them with a realistic understanding of man, who, being a personal being, consisting of soul and body, is a manifold potentiality that he actualizes by his autonomous - free and conscious - activities. In the analyses the reader's attention has been called to the fact that the fulfillment of man's personal life is a result of various human activities, including scientific-cognitive ones, undertaken in various research areas. For this reason the one gets happiness who tries to be fulfilled as a man: in his cognitive life - discovering the Ultimate Truth; in his emotional life - being united in love with the Supreme Good, and in his contemplative examination - clinging to the Supreme Beauty. Presentation of these problems is preceded with citing the main trends in explaining the issue of happiness that we encounter in philosophy.
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Czy dusza ludzka jest płciowa? W poszukiwaniu prawdy o ludzkiej płciowości

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Maryniarczyk A.
Seminare. Poszukiwania naukowe
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2019
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vol. 40
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issue 3
47-80
EN
This article is one of the first attempts to answer the question about the ontological basis of human sexuality. Is sexuality an indispensable element of being human? Or is it just an element of our cultural diversity? In the discussion on this problem, the medieval form of the “discussed issue” was used, in which the objections can be included in the structure, and then a solution of the problem can be proposed and the responds to the allegations. In the part containing the explanations, the author refers to the method of metaphysical explanation, in which are pointed out the objective factors that legitimately explain the examined fact. These explanations are complemented by theological explanations, which have a large philosophical character, as well as those taken from neurological sciences. The whole of the analysis is aimed at proving that “the human soul is inherently sexual”, and therefore being a man or a woman is an inalienable way of the existence of a human person.
PL
W artykule podjęto jedną z pierwszych prób odpowiedzi na pytanie o podstawy bytowe determinacji płciowej człowieka. Czy płciowość stanowi niezbywalny element bycia człowiekiem? Czy tylko jest elementem naszego kulturowego zróżnicowania? W dyskusji nad tym problemem wykorzystano średniowieczną formę „kwestii dyskutowany”, w której strukturze można zawrzeć obiekcje (zarzuty), a następnie zaproponować rozwiązanie problemu oraz przedstawić odpowiedzi na zarzuty. Autor w części dotyczącej wyjaśnień odwołuje się do metody uzasadnień metafizycznych, w których dąży się do wskazania obiektywnych (przedmiotowych) czynników zasadnie wyjaśniających badany fakt. Wyjaśnienia te są dopełnione wyjaśnieniami teologicznymi, mającymi jednak duży ładunek filozoficzny, a także z wziętymi z nauk neurologicznych. Całość analiz na celu dowieść, że „dusza ludzka ze swej natury jest płciowa”, a zatem bycie mężczyzną lub kobietą jest niezbywalnym sposobem istnienia osoby ludzkiej.
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Cóż po filozofii św. Tomasza z Akwinu w czasach postmetafizycznych?

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Maryniarczyk A.
Rocznik Tomistyczny
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2014
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vol. 3
11-21
EN
The author pays attention, that term “postmetaphysical times” as well as term “postmodernism” settled in the contemporary philosophical discourse. The discourse is characterized, that starting from I. Kant, entire nowadays philosophical cognition is situated in opposition to the metaphysical cognition. The final argument which is used by representatives of “postmetaphysical” philosophy is argument from modernity or from fashion, which says that „nobody can say that today”, or „today we cannot do metaphysics like that”. Coming out of “Thomistic Yearbook”, the new philosophical journal becomes the challenge to dictate of “modern thinking” and “postmetaphysical” times. The return do original texts and original thought of Aristotle and Saint Thomas Aquinas allow us not only discover authentic thought of thinkers, but also guides us to understanding what metaphysics is and should be. We need it nowadays in particular, when many currents of modern philosophy not only moved ways from metaphysics, but also from philosophy. In supposedly “postmetaphysical” times, the return to Thomas Aquinas’ texts means the return to philosophy itself.
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“Parvus Error In Principio Magnus Est In Fine”: Thomas Aquinas’s Reinterpretation Of The Understanding Of Being And Essence As The Basis For The Discovery Of The First Cause As Ipsum Esse

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Maryniarczyk A.
Roczniki Filozoficzne
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2019
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vol. 67
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issue 4
27-51
EN
In this article, the author notes that Thomas Aquinas, in his brief work entitled De Ente et Essentia, proved that at the base of understanding the world, the human being, and God in particular, there is our understanding of being and its essence. When we make a small mistake at the beginning (parvus error in principio) in our understanding of being and its essence, it will turn to be a big one in the end (magnus in fine). And what is “at the end” of our knowledge is the discovery of the First and Ultimate Cause of all things, known as: Ipsum Esse, God, the Absolute, The Most Perfect Substance, on whom everything depends, and who depends not on anything else. These present inquiries about the proper understanding of being and its essence are aimed at formulating proof of the necessity of existence of a Being that is the First Cause, and which, existing as Ipsum Esse, is the source and reason of existence of all beings. Without these inquiries, the proof itself would be incomprehensible, and more importantly it would be a purely a priori one (i.e., ontological). Furthermore, without the existential conception of being, which Thomas first formulated, one could not discover the First Cause which, as Ipsum Esse, is the source of the existence of every being. This issue seems to have escaped the attention of the author of the book Aquinas’s Way to God. The Proof in “De Ente et Essentia.”
PL
W niniejszym artykule autor zwraca uwagę, że Tomasz z Akwinu w swoim dziełku, noszącym tytuł De ente et essentia, udowodnił, że u podstaw rozumienia świata, człowieka, a w sposób szczególny Boga stoi rozumienie bytu i jego istoty. Gdy popełnimy mały błąd na początku (parvus error in principio) w rozumieniu bytu i jego istoty, to okaże się on wielkim na końcu (magnus in fine). A tym, co jest „na końcu” naszego poznania, jest właśnie odkrycie Pierwszej i Ostatecznej Przyczyny wszechrzeczy, określanej jako Ipsum Esse, Bóg, Absolut, Substancja Najdoskonalsza, od której wszystko zależy, a Ona od nikogo innego. Zapowiedziane dociekania nad właściwym rozumieniem bytu i jego istoty mają na celu doprowadzić do sformułowania dowodu o konieczności istnienia Bytu jako Pierwszej Przyczyny, która będąc Ipsum Esse, jest źródłem i racją istnienia wszystkich bytów. Bez tych dociekań sam dowód byłby niezrozumiały, a co ważniejsze — byłby czysto aprioryczny (w sensie ontologiczny). Ponadto bez egzystencjalnej koncepcji bytu, którą po raz pierwszy sformułował Tomasz, nie można by dojść do odkrycia Pierwszej Przyczyny, która jako Ipsum Esse jest źródłem istnienia każdego bytu. Ten też problem zdaje się umknął uwadze autora książki Aquinas’s Way to God. The Proof in „De Ente et Essentia”.
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Is the Human Soul Sexed? In Search for the Truth on Human Sexuality

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Maryniarczyk A.
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2020
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vol. 9
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issue 1
87-142
EN
The author attempts to answer the question about the ontic basis of human sexuality: Is sexuality an indispensable element of being human, or is it just an element of human cultural diversity? In his search for an answer, he applies the structure of the medieval quaestiones disputatae including objections, counter-objections, solutions and responses to objections. In his discussion of solutions, the author refers first and foremost to the metaphysical method (which consists in pointing out the objective factors that ultimately explain the examined fact of human sexuality), but also to theological and neurological methods. The whole of the analysis is aimed at proving that the human soul is inherently sexual and, therefore, that being a man or a woman is a proper mode of the existence of a human person.
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The Universal Encyclopedia of Philosophy: An Introduction

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Maryniarczyk A.
Studia Gilsoniana
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2018
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vol. 7
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issue 4
545-548
EN
This article is an editorial that introduces the issue’s theme: “The Universal Encyclopedia of Philosophy.”
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The Dispute over Delayed Animation: When Does a Human Being Begin?

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Maryniarczyk A.
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2020
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vol. 9
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issue 3
423-465
EN
The dispute over delayed animation, although it has its beginnings already in ancient philosophy and culture, started for good only in contemporary times when the right to kill unborn children (so-called abortion) entered the canon of constitutional law and, what is even stranger, started to be proposed for inclusion into basic human rights. Despite being discussed nowadays mainly in medical and legal sciences, the problem involves disputes of an ethical, religious and ideological nature. In these discussions one can notice a clear lack of anthropological and metaphysical argumentation that would address the question about the beginning of the human being (which entails the question about the beginning of being per se) in the light of common properties that belong to really existing beings, and the metaphysical laws that govern the manner in which things (including human embryos) exist. This article discusses understandings of the human being as they are found in Plato’s, Aristotle’s and Thomas Aquinas’s philosophical anthropology. It is this triad of approaches: Platonic, Aristotelian and Thomistic, that allows one both to notice the specificity of Aquinas’s approach and to resolve the dispute concerning delayed animation.
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