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1

Die Transzendenz als bestimmendes Merkmal der Person in der Anthropologie und der Pädagogik Johannes Pauls II.

100%

Stala J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2012

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vol. 2

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issue 1

PL

John Paul II in his magisterial writings and papal teaching many times referred to the human being, whom he presented in a personal category. At the same time insisted that the major problem of modern civilization is a the wrong anthropology, which denies the spiritual dimension of human being. This wrong approach brings in consequences an instrumental treatment and disgraced human dignity. The human being as a person has the special value that should be affirmed for his own sake, not for any other reason. The human as a being made in the image and likeness of God has a dignity of the person. John Paul II insists that a capacity for relationship with God is of the very essence of human being. God’s invitation to a shared life is a gratuitous, unmerited gift to man who from the beginning was made capax Dei. In these reflections, John Paul II offers many insights about the nature of human identity and dignity. The relationship between human being and God is a guarantee of his dignity. For this reason, anthropology cannot keep only on what is immanent in human being, but applies also to the transcendence. Anthropology disconnected from the transcendent becomes something deeply inhuman. Depriving humanity of its most important dimension also deprives it from its full personal dynamism. Therefore, it appears appropriate to take in this article the issue of transcendence of the person, which is the foundation of anthropology and pedagogy presented by Pope John Paul II. Firstly, the need for portraying the human person as physical and spiritual being will be argued for presented. Then the paper will study the genealogy of humans in communion with the family. In the last part, the marriage as a community of man and woman will be discussed.

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The Categorical Imperative as Cornerstone for Human Dignity and Form of Revelation of God in the Work of Immanuel Kant and Karol Wojtyla

94%

Waleszczuk Z.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2013

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vol. 3

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issue 1

PL

The aim of this analysis is to show the categorical imperative as the cornerstone of human dignity and form of revelation of God in the work of Immanuel Kant and Karol Wojtyla. The suspicious and distant attitude of Christian philosophers, as well as the Catholic Church compared to Kant has a long history. To this day there are only a few researches that analyse from this point of view (Kantian influences) the philosophical thinking of Karol Wojtyla. Though Kant identified the question of God as the cardinal question of our abstract rationality, he believed in God and future life, even in his lifetime he was underestimated, misunderstood and treated with hostility. The experience of duty is”ratio conoscendi” of freedom in Kant and Wojtyla. For the two thinkers the question of freedom is the basic category of there philosophies. Through which authority moral law challenges the human being? Kant and Wojtyla, both philosophers comprehend the highest authority as divine power which formulated the moral law before man. The “holy lawmaker” – God – reveals himself in the human act.

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Czy czyjaś osoba to osoba?

84%

Zaron Z.

Annales Universitatis Paedagogicae Cracoviensis. Studia Linguistica

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2017

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issue 12

345-354

EN

The aim of the article is to describe and explain the meaning of the Polish construction czyjaś osoba ‘the person of some person; persona’. The basis of investigations is the material culled out from the Polish corpora database (NKJP) and Polish historical and contemporary dictionaries. In the syntactic, as well as semantic analyses of the unit in question (esp. its syntactic function and collocations with predicates) the author reaches to a conclusion that: 1) the expression czyjaś osoba is semantic entity; 2) this unit can’t function as an agent in a sentence (persona/the person of some person isn’t someone or something); 3) the language unit czyjaś osoba isn’t equivalent of the notion of person.

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ODPOWIEDZIALNOŚĆ NARODU ZA PAŃSTWO W KONCEPCJACH WSPÓŁCZESNYCH PERSONALISTÓW POLSKICH

67%

Kapias M.

Roczniki Filozoficzne

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2013

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vol. 61

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issue 4

73-91

EN

Contemporary times, filled with ideas of postmodernism and globalization, are not conducive to reflection on the concept of the nation. Meanwhile, the nation as a community of people from the same family has a personal dimension. The nation should therefore have a significant impact on the state, which is public. There is a need to take responsibility for the quality of the state by the national community. Especially this responsibility is reflected in the idea of realization of the common good. The state has the duty to care for common welfare and enable people to participate in it. National community helps in this process. Its fundament is a common good implemented by every person. A national culture has important role in the responsibility for the state. The specificity of a culture—with its sovereignty—distinguishes a given nation from others. This makes it possible to play a significant role in building the sovereignty of the country. However, in taking responsibility for the state, the most important is a person. Because he is a human being – what is particularly emphasized by Polish personalists.

PL

Czasy współczesne przepełnione koncepcjami postmodernizmu i globalizacji nie sprzyjają refleksji nad koncepcją narodu. Tymczasem naród jako wspólnota ludzi wywodzących się z jednej rodziny, ma wymiar osobowy. Naród powinien więc mieć poważny wpływ na państwo, które jest społeczeństwem. Zachodzi potrzeba podjęcia odpowiedzialności za jakość państwa, przez wspólnotę narodową. W szczególności odpowiedzialność ta uwyraźnia się w koncepcji realizacji dobra wspólnego. Państwo ma więc obowiązek troski o ten rodzaj dobra i pomoc każdemu z ludzi tworzących wspólnotę państwową w partycypacji w tym dobru. Pomaga w tym wspólnota narodowa, której fundamentem jest wspólne dobro realizowane poprzez każdą osobę. Istotna rolę w odpowiedzialności za państwo posiada także kultura narodowa. Jej specyfika wyodrębnia dany naród spośród innych. Posiada ona swą suwerenność. Dzięki temu może także odgrywać znaczną rolę w budowaniu suwerenności danego państwa. W podejmowaniu odpowiedzialności za państwo najważniejszy jest jednak człowiek. Jest on bowiem bytem osobowym – na co ze szczególnym naciskiem zwracają uwagę polscy personaliści.

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2 The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

1 Annales Universitatis Paedagogicae Cracoviensis. Studia Linguistica

1 Roczniki Filozoficzne

1 Kapias M.

1 Stala J.

1 Waleszczuk Z.

1 Zaron Z.

1 2017

2 2013

1 2012

Die Transzendenz als bestimmendes Merkmal der Person in der Anthropologie und der Pädagogik Johannes Pauls II.

The Categorical Imperative as Cornerstone for Human Dignity and Form of Revelation of God in the Work of Immanuel Kant and Karol Wojtyla

Czy czyjaś osoba to osoba?

ODPOWIEDZIALNOŚĆ NARODU ZA PAŃSTWO W KONCEPCJACH WSPÓŁCZESNYCH PERSONALISTÓW POLSKICH