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Czyn doskonalący osobę. W kręgu perfekcjoryzmu Karola Wojtyły

100%
Jasiński K.
Studia Elbląskie
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2012
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vol. 13
351-361
DE
The paper presents the idea of perfectiorism in the philosophy of Karol Wojtyła – a man becomes morally better, but not perfect, by every good action. The article has three parts: 1) the outline of Wojtyła’s philosophical anthropology: a man is a morally subject, because every man is a acting being; every deed reveals not only person but also basic structure of the man (subjective structure – consciousness, causality, self-determination, responsibility and objective structure – soul, psyche, body, participation); 2) the possibility of perfectiorism in the classical philosophy of being (Aristotle and Thomas Aquinas): a good is identical with the aim of the striving of the being; the aim is adequate to the nature of the being and improves it; the perfection is definited by the way of being and the substancial form; the purpose of every being should be the actualization of the possibilities of the nature; 3) the impossibility of the perfectiorism in the philosophy of consciousness (I. Kant and M. Scheler): a mind has been separated from the whole being and a good has been reduced to the experience of the consciousness (Kant’s categorical imperative and Scheler’s experience of values); the consequence is the isolation the experience from the action.
2
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Étienne Gilson’s Influence on Philosophy in Poland

86%
Gogacz M., Jałocho-Palicka M.
Studia Gilsoniana
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2017
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vol. 6
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issue 1
153-164
EN
The article consists of the following parts: 1. Spreading É. Gilson’s thought by professor S. Świeżawski: (a) Achievements, (b) The history of contacts as a proof of the acceptance of É. Gilson’s thought. 2. Spreading É. Gilson’s thought through reacting to the translations of his books: (a) Remarks on the role of the translations, (b) The reactions of the philosophy of being proponents, (c) The reactions of the opponents against the philosophy of being. 3. Perfecting É. Gilson’s metaphysics as an actual form of his influence.
3
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Dieu existe-t-il? Les preuves de l’existence de Dieu by Frère Pierre Marie

72%
Welter B.
Studia Gilsoniana
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2021
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vol. 10
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issue 1
209–216
EN
This paper is a review of the book: Frère Pierre Marie, O.P., Dieu existe-t-il? Les preuves de l’existence de Dieu (Editions du Sel, 2020). The author highlights that Frère Pierre Marie’s book (1) describes the shortcomings of modern philosophies, and (2) can serve as both a challenging introduction to the basics of Thomistic thought and a powerful apologetic resource for well-versed Thomists.
4
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Karol Wojtyła: A Thomist or a Phenomenologist?

72%
Jaroszyński P.
Studia Gilsoniana
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2021
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vol. 10
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issue 1
135–152
EN
The author seeks to answer the question of whether Karol Wojtyła was a Thomist or a phenomenologist. He lists four possible answers: 1) Wojtyła was a Thomist; 2) Wojtyła was a phenomenologist; 3) Wojtyła was both a Thomist and a phenomenologist, meaning one with an inclination toward both Thomism and phenomenology; and 4) Wojtyła was none of them, meaning one who sought to go beyond both Thomism and phenomenology. In order to determine which of these responses is most adequate, the author not only analyzes Wojtyła’s most important works, but also takes into account their publishers and dates of publication. He concludes that 1) Wojtyła was a philosopher of being, who was able to make use of the philosophy of Aristotle and of St. Thomas Aquinas along with phenomenological method, and 2) his philosophy contributed an original approach that bore fruit in a deeper understanding of man as a person.
5
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Czyn czy słowo - co leży u podstaw filozofii pierwszej?

72%
Pokorski B., Łódzki U.
Internetowy Magazyn Filozoficzny Hybris
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2018
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vol. 42 (3)
EN
In this paper I compare the philosophy of being, which has its model example in the philosophy of Aristotle, with the philosophy of action proposed by Stanisław Brzozowski. These two constructions differ in their consideration starting point. The first one chooses the word as a start, while the second chooses an act. I tried to show contrast between these two positions and the consequences in the philosophical practice that depend on their primary assumptions. I discuss the differences between the philosophy that deals with things of the objective realm, that now becomes metascience and the philosophy of culture, which deals with the subject and the historically made world of human experience that was created by the working generations of men. The importance of this difference is essential if we want to ask a philosophical question about the crisis of culture.
PL
W niniejszym tekście porównuję filozofię bytową, której modelowym przykładem jest filozofia Arystotelesa, z filozofią czynu zaproponowaną przez Stanisława Brzozowskiego. Te dwie konstrukcje różnią się co do punktu wyjścia rozważań. Pierwsza z nich obiera słowo jako początek, druga zaś czyn. W tekście starałem się pokazać kontrast między tymi stanowiskami i konsekwencje w uprawianiu filozofii wypływające z przyjętych założeń. Omawiam różnice pomiędzy filozofią zajmującą się przedmiotami świata rzeczy, obecnie stającą się metanauką, a filozofią kultury, która zajmuje się podmiotem i historycznie stworzonym przez pracujące pokolenia światem ludzkiego doświadczenia. Zaznaczenie tej różnicy jest niezbędne jeśli chcemy postawić filozoficzne pytanie o kryzys kultury.
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Gott ist die Umwelt des Menschen. Über die Gotteserkenntnis nach Thomas von Aquin

72%
Zan R.
Rocznik Tomistyczny
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2016
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vol. 5
165-172
PL
Każdy człowiek z natury pragnie poznać siebie i swoje otoczenie. Zdaje sobie przy tym sprawę z tego, że otaczający go świat nie został stworzony przez niego, człowieka, lecz przez Boga. W myśli średniowiecznej uznano, że wiara jest najlepszym sposobem na poznanie Boga. Wystarczy przypomnieć koncepcję Pseudo-Dionizego Areopagity o niepoznawalności Boga na naturalnej drodze poznania umysłowego. Kluczowym problemem artykułu jest pytanie, czy Bóg jest do tego stopnia nieadekwatny jako przedmiot naturalnego poznania, że konieczne jest poznanie nadprzyrodzone w celu osiągnięcia wiedzy o Bogu? Odpowiedź leży w filozofii św. Tomasza z Akwinu, a dokładniej w jego ujęciu relacji między wiarą a poznaniem. Dodatkowo, artykuł dowodzi, że historycznie wcześniejsze od ujęcia Akwinaty propozycje rozwiązania tego problemu (opracowane przede wszystkim w ramach średniowiecznej filozofii neoplatońskiej) okazały się nietrafne i niewystarczające. W filozofii Tomasza dopiero wypracowana przez niego (za filozofią Arystotelesa) oryginalna filozofia bytu (zwłaszcza tezy z De ente et essentia) zapewnia właściwe ujęcie zarazem relacji między wiarą a rozumem oraz naturalnego poznania Boga przez człowieka. Autor artykułu pokazuje - za Akwinatą - że naturalne poznanie Boga realizuje się przede wszystkim w poznaniu skutków Jego działań.
EN
Every man naturally desires to cognize himself and his world. He realizes at the same time that the world around him was not created by him, man, but by God. In medieval thought it was the faith, that is the best way to cognize God. Let us remind the concept of Pseudo- Dionysius the Areopagite on the unknowability of God in the natural way. Thus, the key problem of the article is the question of whether God is so inadequate as a matter of natural knowledge, that it is necessary to cognize him supernaturally. The answer lies in the philosophy of St. Thomas Aquinas, and more specifically in his view on the relationship between faith and cognition. In addition, the article argues that historically earlier shots of proposals of solution of this problem (developed primarily in the context of neo-medieval philosophy) proved to be inaccurate and inadequate. Thomas worked out (as a addition to the Aristotelian framework) the original philosophy of being (especially the thesis of De ente et essentia), which provided appropriate recognition the relationship between faith and reason and the natural knowledge of God by man. The author shows - following Aquinas - that the natural knowledge of God is realized above all in the knowledge of the results of his actions (causes). This proves the inalienability of metaphysics in natural theology.
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Poszukiwanie podstaw moralności a wychowanie. Rozważania w nawiązaniu do poglądów Karola Wojtyły i Maxa Schelera

58%
Jasińska K.
Roczniki Pedagogiczne
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2010
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vol. 2(38)
21-39
EN
In the article an attempt is made to search for the foundations of morality in the context of education, with reference to two philosophical currents: philosophy of being (metaphysics) and philosophy of the subject. Analysis of Karol Wojtyła's texts and of his debate with Max Scheler about the teleological character of morality gives rise to a reflection on the issue of achieving moral perfection by man; perfection that is important from the point of view of pedagogy. In personalistically-oriented education the problem is not only how to define who the man is, but also who he should be, in what way he becomes morally good and what educational activities may help him in this respect. Searching for an answer to this question that is significant for education becomes also searching for the foundations of morality.
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