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Człowiek jako byt a człowiek jako osoba

100%
Kopania J.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2013
|
vol. 14
79-96
EN
The article introduces the following definitions. (1) The human being in the sense of natural sciences is a rational animated being. (2) The human being in the sense of metaphysics is a being conscious of him/herself. (3) The human person is the human being in the sense of metaphysics united with his/her body which becomes at this juncture his/her corporality. Such an understanding of the human person is of fundamental importance for ethical dimension of our life.
2

PHENOMENOLOGY AS A FUNDAMENTAL INVESTIGATION (Fenomenologia jako badanie fudamentalne)

100%
Poltawski A.
Kwartalnik Filozoficzny
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2009
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vol. 37
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issue 1
5-15
EN
The essay starts with Walter Biemel's report on the introduction of the concept of 'Lebenswelt' by Husserl who, in his lecture in Vienna in 1935, passed from accepting as basic the ideal world of science to stating that this world is grounded in the 'Lebenswelt', the world as we perceive it. The 'Lebenswelt' is for Husserl the topic of phenomenology as a discipline of the spirit - a discipline of a very special, not objectively-logical character. This leads to the problem of historicity, discussed by Ludwig Landgrebe in the context of its end. He argues that history may be understood as history only from the point of view of a teleological principle (Kant's regulative principle of action) mediating between expecting the Last Things and the actual consequences of actions. But this must be connected with understanding time as the time of 'action' as analyzed by Heidegger, not as a continuous linear process directed by causal laws. The continuity of history is achieved by the free actions of people and the unpredictability in question is one of the free actions themselves. An outline of a consistent philosophy of the human person acting and morally developing on the strength of his or her actions has been given by Karol Wojtyla's 'perfectiorism'. Wojtyla stresses as basic the seemingly trivial distinction between a free action and what merely happens in us. Thomistic metaphysics can express both of those dynamisms only by the same terms 'agere-pati'. This is due, argues Wojtyla, to its basically cosmological character. Thus, there exists a tension between the personalistic approach of Thomism and its alleged empiricism. Thomistic philosophy is based, in fact, not on experience as understood by empiricism, but precisely on the exploration of the 'Lebenswelt'; and this field of investigation, being the domain of free action and moral development, i.e. of what is basically human, is not that of scientific theories and demonstrations but one of vision, persuasion, and testimonies.
3

Filozoficzna droga Karola Wojtyły

100%
Półtawski A.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 1
5-14
EN
The author sketches the course of the philosophical activity of Karol Wojtyła, pope John Paul II, stressing his constant attitude of seeking the experiential sources of our insights and showing the development of his perfectioristic personalism, i.e. of his understanding of the being of a human person as essentially consisting in moral development through of his or her free and conscious actions. This insight made Karol Wojtyła postulate an exploration of our lived experience in order to substantiate man’s view of himself, and thus, in a way, to unite the philosophy of being with the philosophy of consciousness.
4

PHENOMENOLOGY AND THE PATHOLOGY OF FREEDOM. HENRY EY AND KAROL WOJTYLA (Fenomenologia i patologia wolnosci. Henri Ey i Karol Wojtyla)

100%
Poltawski A.
Kwartalnik Filozoficzny
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2010
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vol. 38
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issue 2
25-38
EN
The author compares the anthropology of Karol Wojtyla as developed in his main philosophical work 'The acting person' with the vision of the human person found in 'La conscience', the analysis of man's being conscious carried out by the eminent French psychiatrist Henri Ey. He tries to show that Wojtyla's conception of man as a person who develops morally through his or her free actions is confirmed by the results of psychiatric investigation. Psychiatry, as the pathology of human freedom, has access to the inner mechanisms of human actions; these mechanisms become discernible only during the process of their disintegration. This is therefore an original way of understanding the acting person.
5

Dwie wizje człowieka? Porównanie koncepcji bytu ludzkiego Bordena Parkera Bowne'a oraz Mieczysława Alberta Krąpca

88%
Jastrzebski A.
Studia Philosophiae Christianae
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2010
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vol. 46
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issue 1
175-190
EN
The aim of the paper is to compare two concepts of the human being, both related to Christianity, but each rooted in a different philosophical approach. One is represented by a Methodist philosopher from the United States, B. P. Bowne, the other, originating in a Polish Catholic milieu, is represented by the late M. A. Krapiec. An analysis of these concepts of the human being should contribute to the understanding of the consequences that result from accepting either an idealistic approach to the human being (person as a relation) or a realistic approach (person as a substance) although both are to serve the same purpose: to defend the dignity of the human being by showing human transcendence in relation to the material world.
6

ANTHROPOLOGY OF THE CONJUGAL LOVE: UNITY AND OTHERNESS. BIBLICAL PERSPECTIVE (GEN. 1, 26-28, 2, 18-25) (Antropologia milosci malzenskiej: jednosc i odmiennosc. Perspektywa biblijna (Rdz 1, 26-28; 2, 18-25))

75%
Witaszek G.
Roczniki Nauk o Rodzinie (Annals of Family Studies)
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2009
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vol. 56
69-85
EN
The basic texts of the Old Testament speaking on marriage can be found in the book of Genesis - stories of creation in Genesis 1, 26-28: 2, 18-25. They place the emergence of the institution of marriage at the end of the creative activity of God. Marriage in Scripture is associated with the act of creation of the human person, a man and a woman, the image and likeness of God. Sexual difference between man and woman does not just refer to the physical difference, but it is the complementarity in the implementation of unity, which involves the whole life. At the end of the act of creation takes place the blessing of God, which expresses the wish of fertility. Fertility, wanted by God, becomes a task for marriage and vocation, which can be described as social, as it should be open to the world and rule over it. Sexuality is a good thing until it expresses the intentions of the Creator. Marriage is a paradigm, which is used by God to reveal who he is: the implementation of love and friendship, reciprocity, and covenants specified category similarity. A person - a man and a woman - an image of a God who is love and therefore love is the principle of reciprocity and complementarity. God, in creating man, guided by himself, with his love. Marriage, therefore, expresses the image of God.
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