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1

Wpływ Étienne’a Gilsona na filozofię w Polsce

100%

Gogacz M.

Rocznik Tomistyczny

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2018

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vol. 7

119-128

EN

After the Second World War, Stefan Swieżawski gave his lectures on the history of medieval philosophy and metaphysics at the Catholic University of Lublin. The lectures were based on the approaches and methodologies of Etienne Gilson. In this way, Gilson’s thought came in Polish culture. The influence of Gilson’s thought on Polish philosophers had three tangible effects. First of all, positive knowledge about the Middle Ages as such and in particular the medieval philosophy was more able to penetrate the insightful minds. Secondly, a completely new, different from Aristotelian definition of metaphysics was adopted. The definition was developed by Gilson who based on the texts of Thomas Aquinas. Finally, thirdly, Gilson’s theory of history was creatively developed in Poland philosophy, as a study of the philosophical problems that ancients authors took and which have been elaborated in ancient texts. Pedagogical activity of Swieżawski and Mieczysław A. Krąpiec, who in the creative way took over Gilson’s thought, caused that existential Thomism has become one of the most known philosophical trends in Poland. At the end of the Stalinist night in Poland, Swieżawski manager to send to Gilson a series of philosophical works done at the Catholic University in Lublin; the texts concerned the history of medieval philosophy and metaphysics. In a response, Gilson encouraged him to step up his efforts to initiate research on the history of Polish medieval philosophy and philosophy of the fifteenth century in Europe. With time, a number of translations of Gilson’s books appeared in Poland. Until today they influence their readers. Today, in 21st century, Gilsonian works are used by the next - after the Swieżawski’s and Krąpiec’s students - Polish generation of Thomists.

2

THE GOOD AS THE MOTIVE OF HUMAN ACTION ACCORDING TO MIECZYSŁAW ALBERT KRĄPIEC

99%

Kunat N.

Studia Gilsoniana

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2014

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vol. 3

155-166

EN

In this article the authoress has presented the understanding of the good as the motive for human action on the basis of the position of M. A. Krąpiec. At the beginning, the authoress has concentrated on an analysis of the fact of action, which includes three major factors: the end, the exemplar, and the efficient cause. The good-end here performs the most essential function. The good-end is the motive due to which action has come into existence rather than not. That “which throws” man “out of passivity” to action is described as the motive that appears as the good. In the next part of the article, the good is presented as a fundamental transcendental property of being. The connection of being with the good shows that the world that surrounds us is a world of goods, that is, of beings ordered to the will of a maker or of the Creator. The transcendental good thus understood constitutes the foundation for all action. In the final part of the article, an analysis is made of the functions that are shown by the good that constitutes the motive for action. The first of these functions is the cognitive apprehension of the good understood in the context of the end—the motive of action. At the end, the domains of goods are listed, in which the ontic good, which is a transcendental property of being, plays the most important role.

3

EXISTENTIAL DETERMINANTS OF THE LANGUAGE OF METAPHYSICS

85%

Kunat N.

Studia Gilsoniana

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2015

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vol. 4

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issue 2

117-130

EN

The article presents the existential determinants of the language of metaphysics primarily on the basis of the philosophical stances adopted by Stanisław Kamiński and Mieczysław A. Krąpiec. Realistic philosophy, which focuses principally on the problem of being, uses the language of metaphysics, which helps in understanding reality in itself. Moreover, the article analyses the structure of the language of metaphysics as well as the existential elements constituting its specificity, i.e., among other things, existential judgement and transcendentals.

4

Człowiek i jego prawa w ujęciu Mieczysława A. Krąpca

80%

Ćwiertniak T. W.

Folia Philosophica

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2018

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vol. 40

EN

The aim of this article is to present the philosophical conception of man formulated by M.A. Krąpiec, one of the foremost representatives of existential Thomism. This conception is shown within the context of the philosophical foundations of social and political life. It is justified by the fact that man is the real purpose and subject of political activity. However, the understanding of politics depends on the understanding of man; from this perspective man appears as a person - an independently existing subject, comprising a unity of body and soul and endowed with intellectual cognition and free will. Such a person expresses him-/herself most fully through acts of decision; in these acts, as well as in acts of cognition and love, the human person transcends nature and society. This attests to the particular dignity of the human person and points to the fact that every human person has inherent inalienable rights.

PL

Celem artykułu jest przedstawienie koncepcji człowieka sformułowanej przez M.A. Krąpca, czołowego przedstawiciela tomizmu egzystencjalnego. Koncepcja ta przedstawiona jest w kontekście wskazania filozoficznych fundamentów szeroko rozumianej społeczno-politycznej sfery życia człowieka. Jest to o tyle zasadne, iż to właśnie człowiek jest podmiotem i celem działalności politycznej. Samo zaś rozumienie polityki jest w znacznej mierze zależne od przyjętego rozumienia człowieka. W wyniku przeprowadzonych analiz człowiek jawi się jako osoba, a więc samodzielnie istniejący podmiot stanowiący psychofizyczną jedność, obdarzony zdolnością intelektualnego poznania i wolnością woli, najpełniej wyrażający się poprzez akty decyzyjne. Osoba ludzka w swych aktach poznania, miłości i decyzji transcenduje przyrodę i społeczeństwo. Świadczy to o szczególnej godności przysługującej człowiekowi, a ponadto wskazuje na fakt przysługiwania każdej osobie ludzkiej niezbywalnych praw (prawa człowieka).

5

Mieczysław A. Krąpiec’s Metaphysics of Law

71%

Stępień K.

Studia Gilsoniana

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2021

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vol. 10

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issue 4

915-941

EN

The subject of interest of the philosophy (metaphysics) of law developed by Mieczysław A. Krąpiec is the existence of natural law, the ways in which the content of this law is formulated, the basis of established law and justice, the relationship between established law and natural law, and the conditions of law’s implementation in various communities. Krąpiec proposed, firstly, a realistic interpretation of law as a real and interpersonal relation; secondly, a concept of the analogical natural law; and thirdly, the interpretation of human rights as ways of realizing the personal nature of the human being—as the ways which are found in the social context and proclaimed particularly in the form of the Universal Declaration of Human Rights (1948). Concerning the philosophy of politics, Krąpiec considered the issue of the sovereignty of the human person in relation to sovereignty of society, nation, and the State, as well as the issue of politics understood as the realization of the common good in a prudent manner. Krąpiec also referred to the Polish tradition of defending the rights of nations, thus building the foundations of the philosophy of nation.

6

TO KNOW OR TO THINK—THE CONTROVERSY OVER THE UNDERSTANDING OF PHILOSOPHICAL KNOWLEDGE IN THE LIGHT OF THE STUDIES OF MIECZYSŁAW A. KRĄPIEC

57%

Duma T.

Studia Gilsoniana

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2014

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vol. 3

277-299

EN

The article concentrates on the specificity of philosophical cognition. Referring to Mieczysław A. Krąpiec’s study, the author proves that the process of thinking is not to be necessarily identified with the process of cognition, as in fact the former is merely a secondary phase of the latter. When identified with thinking, the philosophical cognition would undermine the very sense of cognition, which means the understanding of reality. When based on thinking alone, philosophy does not grasp real things, but operates with abstracts of being and being’s representations (concepts). As for the correctness of philosophical thinking the laws of logic, with ensuring non-contradictory operations, are sufficient enough. However, any knowledge that aspires to be philosophical has to start from really existing beings. In the next phases of cognition, such beings are grasped more and more particularly and precisely—starting from their transcendental properties and principles, then their structure and categorial properties, and finally their individual characteristics and actions. The very first act of cognition is directed to real beings, which are immediately grasped in respect of their existence and real essence. The second act of cognition deals with signs. The precedence of being in human cognition makes the philosophy charged not with a task of thinking about the world, but with the task of knowing and understanding it within possible and verifiable limits. Therefore, according to Krapiec, the very first philosophical discipline is metaphysics, which has real beings as its object. Thus, philosophical cognition should preserve its objective character, as this is the only way to guarantee its realism.

7

Krąpiec on the Specificity of Man

57%

Ugwuanyi F. I.

Studia Gilsoniana

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2019

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vol. 8

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issue 1

169-180

EN

The author presents selected insights offered by Mieczysław A. Krąpiec, O.P., about the specificity of man. He starts with making a methodological remark about the correlation between Krąpiec’s anthropology and metaphysics. Then, he tries to grasp essentials in Krąpiec’s interpretation of attributes traditionally indicated as defining man alone, namely animal rationale, animal culturale, animal sociale, homo faber, and homo religiosus. Finally, he concludes that, although all these attributes aptly describe the specificity of man, they all are reducible to the fact that man is a person.

8

The Structure of a Person as the Basis for Determining the Common Good as Understood by Mieczysław A. Krąpiec

57%

Ragan G.

Studia Gilsoniana

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2019

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vol. 8

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issue 2

305-317

EN

The author makes an attempt to analyze the anthropological views of Mieczysław A. Krąpiec in order to show the reasons why some elements of the structure of man as a person—resulting from the human mode of access to truth, goodness, beauty and religion—are essentially significant for determining the common good that lies at the foundation of all forms of human social life. He analyzes such parts of the human person’s structure as intellectual knowledge, will for the good, love, religion, personal dignity, ontic completeness and legal subjectivity.

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Wpływ Étienne’a Gilsona na filozofię w Polsce

THE GOOD AS THE MOTIVE OF HUMAN ACTION ACCORDING TO MIECZYSŁAW ALBERT KRĄPIEC

EXISTENTIAL DETERMINANTS OF THE LANGUAGE OF METAPHYSICS

Człowiek i jego prawa w ujęciu Mieczysława A. Krąpca

Mieczysław A. Krąpiec’s Metaphysics of Law

TO KNOW OR TO THINK—THE CONTROVERSY OVER THE UNDERSTANDING OF PHILOSOPHICAL KNOWLEDGE IN THE LIGHT OF THE STUDIES OF MIECZYSŁAW A. KRĄPIEC

Krąpiec on the Specificity of Man

The Structure of a Person as the Basis for Determining the Common Good as Understood by Mieczysław A. Krąpiec