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1

THOMISTIC PERSONALISM IN DIALOGUE WITH MODERN DEPICTIONS OF KENOSIS

100%

McCall B.

Studia Ełckie

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2017

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vol. 19

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issue 1

21 - 32

EN

If one looks at Wojtyla’s Love and Responsibility, they can see a number of different ways that he applies Thomistic Personalism. According to him, true personal love must include both an objective and a subjective dimension. Wojtyla refers to the law of ekstasis, according to which the lover goes outside the self to find a fuller existence in another. Moreover, the defining characteris-tic of betrothed love is self-donation. Picking up on Wojtyla’s characterization of betrothed love as self-donation, I argue that the bible gives good grounds for illustrating the Spirit as the active agent of God in the world, particularly re-garding the Spirit as life-giver and animator of all creation through self-donation (or self-giving). The kenosis of the Spirit into creation amounts to betrothed love through self-donation. Thomas Jay Oord’s depiction of “essen-tial kenosis” makes numerous asseverations that are constructive for depicting love as self-donation. Several years ago, a collection of essays by theologians and scientists explored creation as The Work of Love, pointing to divine action as kenosis in which it is asserted that the Spirit has chosen to invite creation into a cooperative relationship, which also coalesces with Wojtyla’s conception of love as self-donation. Ultimately, I contend, the essence of personal love is transcended by self-giving. In the final analysis, we are given the capacity of self-possession in order to be able to give ourselves away. The essence of the self, therefore, is to transcend the self through betrothed self-donated love.

2

A Word from the Editor

100%

Lemmons R. M. H.

Studia Gilsoniana

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2018

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vol. 7

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issue 3

409-418

EN

Altogether these papers demonstrate not only the degree to which Wojtyła relied on Aquinas’s anthropology, ethics and metaphysics, but also the insightfulness of Wojtyła’s arguments that the truth about the human person needs Thomistic personalism. As I’ve argued else-where, this is particularly the case given that the ubiquity of today’s secularism has left many unable to conceive that the wonders of nature have a divine cause, that missionaries have a divine wisdom worth hearing, and that love is more than a feeling. The secular person seeks comfort—not in God nor in self-transcending love—but in materialistic concerns or non-theistic and self-centered spiritualities. For, as John Paul II has pointed out, humans are attempting to live as if there is no God. The misery that inevitably results opens the door to searching for the better way offered by Thomistic personalism. However, more work by Thomistic personalists is necessary, especially in the realms of psychology, anthropology, family studies, personalist feminism, meta-physics, and ethics in the individual, commercial, social, cultural, and political realms.

3

Sensitivity and motivation for social action in Karol Wojtyla’s thought

88%

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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2017

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vol. 7

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issue 1

EN

Sensitivity, as the ability to respond to internal and external stimuli, undoubtedly plays an important role in the social action of persons. Without this ability -as in the case of indifference- human being lacks a perception that is necessary in response to a specific emergency situation or a need. This article focuses on the teaching of Karol Wojtyla in his major work Acting Person, with a particular emphasis on the question of the motivation of human action. We want to reply to three basic questions related to the topic: Does this ability strengthens or weakens the culture of the Internet age, especially in Western European society? What is the primary motive of human action? Is sensitivity an essential motive and a factor of development of the person and society? What practical consequences we can draw from the teachings of the Krakow thinker about sensitivity? A person, as defined by Wojtyla, that is isolated, remains indifferent. Similarly persons who are hypersensitive hinders themselves to a mature participation in responsible love. The first quality (indifference) leads persons to flee from their duties. The second (hypersensitivity) leads persons to be overwhelmed by this challenge. The first we can describe as lack of feeling, the second as excessive compassion. The diagnosis of Wojtyla (it is more important to be than to have) remains very current and is an important stimulus in which direction to go to promote motivation for social action, and to build a society of communion of persons. Instead of an individualistic dominated competitive struggle of egos, we should try to realize a society in which the encounter of persons is characterized by mutual devotion in love.

4

Karol Wojtyła or “Gothic of the Soul and Renaissance of the Body”. A new humanism from Poland

88%

Kasprzak A. A.

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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2018

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vol. 8

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issue 2

FR

Few years ago, a poem by Karol Wojtyła, entitled „Przełom”, that is „The Turning Point”, was discovered. Written between 1942 and 1945, the reflection of young seminarian Karol begins with questions, and a personal and very significant answer: „It is thus that the Gothic of the soul and the Renaissance of the body fight in me”. The Gothic aspect indicates the sensitivity to the spiritual world of the future Pope. The Renaissance of the body is linked to its sporting nature and the desire to open to the true relationship with every man, the friendship. This study focuses its research around these two aspects of the internal integration of Karol Wojtyła, showing their development in pastoral and scientific research in the context of its Polish origins.

5

Karol Wojtyla’s Conception of Personhood from the Perspective of Cognitive Sciences

88%

Wojewoda M.

Philosophy and Canon Law

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2021

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vol. 7

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issue 1

1-17

EN

We use the term “person” when we want to point out that human existence is unrepeatable and unique. The assumption that man is a person constitutes a basis for the belief in the dignity, efficacy, and responsibility of the human individual. Karol Wojtyla built his conception of the person in the context of theological and philosophical discussions. Even though Wojtyła’s conception has been given a great deal of scholarly attention, it is worthwhile to juxtapose it with contemporary anthropological theories that derive from cognitive sciences. Cognitivists usually base their theories on biological and sociological premises. Some conclusions arrived at in the area of the cognitive sciences lead to mind-brain reductionism, a theory in which the human being is regarded as a body endowed with the function of the brain and as an entity whose individual traits are shaped by its social and cultural environment. This position undermines the ideas of free will and the substantial singularity of the human person. However, debates with this position have worked out a non-reductionist alternative, a theory known as emergentism. This theory treats the human mind as a distinct faculty, one which emerges as a phase in the brain’s development. Emergentists base their reasoning on the assumptions that the body is a unity and that the mind is not identical with it. It is my belief that emergentism can be fruitfully applied to the dynamic understanding of the person put forward by Wojtyła in the middle of the 20th century.

6

Ile było wersji poezji Karola Wojtyły w przekładzie Jerzego Pietrkiewicza? Wstępne rozpoznanie tematu

71%

Moczkodan R.

Tematy i Konteksty

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2020

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vol. 15

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issue 10

101-109

EN

The article discusses problems involved in the translation of Karol Wojtyła’s poetry into English, including the circumstances of obtaining by the translator (Jerzy Pietrkiewicz) legal rights to the texts, deciding the translational techniques applied in the process of interlinguistic transfer, as well as other difficulties reported by the translator during his work on the first volume of English poetry by John Paul II.

PL

Tekst dotyczy problemów z tłumaczeniem poezji Karola Wojtyły na język angielski. Wskazano okoliczności rozpoczęcia tłumaczeń, zasady przekładu i problemy, jakie miał tłumacz podczas pracy nad pierwszym tomem poezji Jana Pawła II.

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THE COMMON SENSE PERSONALISM OF ST. JOHN PAUL II (KAROL WOJTYLA)

63%

Tarasiewicz P.

Studia Gilsoniana

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2014

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vol. 3: supplement

619-634

EN

The article aims at showing that the philosophical personalism of Pope John Paul II (Karol Wojtyla) stems from the common sense approach to reality. First, it presents Karol Wojtyla as a framer of the Lublin Philosophical School, to which he was affiliated for 24 years before being elected Pope John Paul II; it shows Wojtyla’s role in establishing this original philosophical School by his contribution to its endorsement of Thomism, its way of doing philosophy, and its classically understood personalism. Secondly, it identifies a purpose of Wojtyla’s use of the phenomenological method in his personalism and reconstructs Wojtyla’s possible answer to the question whether there is a link between moral sense and common sense in human experience.

8

Pokusa konsumpcjonizmu w świetle personalizmu pedagogicznego Jana Pawła II

51%

Pasikowski K.

Rozprawy Społeczne

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2015

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vol. 9

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issue 4

64-71

PL

Tekst podejmuje problematykę konsumpcyjnego stylu życia w aspekcie nauczania Jana Pawła II wynikającego z personalizmu. Autor, opisując realia współczesności, wskazuje na zagrożenia jakie wynikają z przyjęcia schematów myślowych promowanych przez konsumopcjonizm. Przedstawiono również zarys pojęć, idei, a także największych przedstawicieli personalizmu, czyniąc tym samym tło do ukazania głównych myśli polskiego filozofa. Punktem zbieżnym dla obu zagadnień – konsumpcjonizmu i personalizmu – jest przywołanie słów Jana Pawła II, które naświetlają problemy wynikające z nieograniczonej konsumpcji. Tematyka poruszana w artykule wydaje się być tak aktualna, jak i istotna dla właściwego pojmowania osoby ludzkiej w świecie postmodernistycznym.

EN

The article discusses the issues of consumer lifestyle in the light of John Paul II personalism. Author describes circumstances of western culture and dangers which can result from the adoption of consumer mindset. The text shows the outline of concepts, ideas and pioneers of personalism, thus making the background to illustrate the main thoughts of Polish philosopher. The meeting point for both matters – consumerism and personalism – is reference to John Paul II words that light problems of limitless consumption. Subject of the article is as current as the important for a proper understanding of the human person in postmodern world.

9

Freedom for Responsibility: Responsibility and Human Nature in the Philosophical Anthropology of Karol Wojtyla

51%

Woelkers M. A.

Studia Gilsoniana

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2016

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vol. 5

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issue 4

633-647

EN

This article considers the essential connection between human nature and responsibility within the philosophical thought of Karol Wojtyla, focusing on his works The Acting Person and Love and Responsibility. The study begins by examining the freedom as characteristic of the human person according to the order of being, and then turns its attention to the authentic understanding of freedom precisely as freedom for the good. The freedom of the human person is finally considered as the foundation of responsibility.

10

Thomistic Personalism and Creation Metaphysics: Personhood vs. Humanity and Ontological vs. Ethical Dignity

51%

Selner-Wright S. C.

Studia Gilsoniana

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2018

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vol. 7

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issue 3

469-485

EN

The author seeks to respond to the philosophical appeal of W. Norris Clarke, S.J., “to uncover the personalist dimension lying implicit within the fuller understanding of the very meaning and structure of the metaphysics of being itself, not hitherto explicit in either the metaphysical or personalist traditions themselves.” She does this by discussing the distinctions drawn by Karol Wojtyla: (1) between a human being’s personhood and his humanity, and (2) between the ontological dignity and the ethical dignity of the human person.

11

Kantianism and Thomistic Personalism on the Human Person: Self-Legislator or Self-Determiner?

51%

Knasas J. F. X.

Studia Gilsoniana

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2018

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vol. 7

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issue 3

437-451

EN

Inspired by a discussion about whether John Paul II grounded human dignity in a Kantian way, viz., emphasizing the person as an end unto itself, the author considers: (1) the relations between Kant and Aquinas on the topic of the philosophical basis of human dignity, and (2) John Paul II’s remarks on Kant’s ethics. He concludes that: (1) both Kant and Aquinas ground human dignity upon human freedom, but both understand the human freedom differently; (2) for Kant, human freedom is self-legislating and so exercised without rational direction; (3) the Thomistic notion of freedom is compatible with rational direction which consists, e.g., in the human understood as an intellector of being or as a willer of the good, though neither seem to be exploited by Wojtyla.

12

„Etyka” a „moralność” – analiza zmiany terminów w maszynopisach pracy habilitacyjnej Karola Wojtyły

51%

Petryszak K.

Logos i Ethos

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2022

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vol. 59

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issue 1

105-132

EN

The article presented here is aimed at introducing the terminological change (“ethics” – “morality”) in the archival versions of Karol Wojtyla’s habilitation thesis. In addition to the mere juxtaposition and indication of the principle of the terminological division as given expressis verbis by Wojtyla, an in-depth analysis of these changes is presented, the results of which indicate a much bigger semantic and definitional differentiation of the two terms than would be apparent from the information from Wojtyla himself. The text is of a pioneering nature, and the proposal presented herein for the division of changes is intended as a preliminary sketch of the direction of further research and in no way claims exclusivity or finality.

PL

Prezentowany artykuł ma na celu przybliżenie zmiany terminologicznej („etyka” – „moralność”) w archiwalnych wersjach pracy habilitacyjnej Karola Wojtyły. Poza samym zestawieniem i wskazaniem zasady podziału terminologicznego, jaką expressis verbis podaje Wojtyła, zaprezentowano pogłębioną analizę tychże zmian, której efekty wskazują na znacznie większe zróżnicowanie semantyczne i definicyjne obu terminów niż wynikałoby to z informacji pochodzącej od samego Wojtyły. Tekst ma charakter pionierski i przedstawiona w nim propozycja podziału zmian ma za zadanie wstępne naszkicowanie kierunku dalszych badań i w żadnym wypadku nie rości sobie prawa do wyłączności lub ostateczności.

13

Překlady z literární tvorby Karola Wojtyły do češtiny

38%

Martinek L.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2014

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issue 2(6)

263-270

CS

Autor článku se zabývá recepcí beletristického i dramatického díla Karola Wojtyły (papeže Jana Pavla II.) v České republice, zejména překlady jeho literárního díla do češtiny. Zejména v souvislosti s návštěvou papeže Jana Pavla II. v Československu a v České republice byly přeloženy a vydány výbory z tvorby Karola Wojtyły. Tyto překlady autor charakterizuje a zařazuje do žánrového kontextu. V závěru článku autor poukazuje na to, značná část literární tvorby Karola Wojtyły, papeže Jana Pavla II., dosud do češtiny přeložena nebyla. Českého čtenáře tak čeká ještě nejedna příležitost k hlubšímu poznání výjimečné osobnosti papeže Jana Pavla II.

EN

The author deals with the reception of fictional and dramatic works by Karol Wojtyla (Pope John Paul II.) in the Czech Republic, in particular with translations of his literary work into Czech. In connection with the visit of Pope John Paul II in Czechoslovakia and the Czech Republic selections from Karol Wojtyla’s works were translated and subsequently published.. In the present article these translations are described and placed in the genre context. In conclusion the author points out that many of the literary works of Karol Wojtyla, Pope John Paul II., have not yet been translated into Czech. So there will be still many opportunities for Czech readers to get a better knowledge and understanding of the exceptional mind and character of Pope John Paul II.

PL

Autor artykułu zajmuje recepcją beletrystyki i dramatów Karola Wojtyły (papieża Jana Pawła II) w Republice Czeskiej, w szczególności przekładami jego dzieła literackiego na czeski. Zwłaszcza w związku z wizytą papieża Jana Pawła II w Czechosłowacji i w Republice Czeskiej przełożno i wydano wybory twórczości Karola Wojtyły. Te przekłady autor charakteryzuje i umieszcza w kontekście gatunku. W konkluzji artykułu autor wskazuje na to, że znaczna część literackiej twórczości Karola Wojtyły, papieża Jana Pawła II, dotąd nie została przełożona na czeski. Czeskiego czytelnika więc czeka jeszcze niejedna sposobność do głębszego poznania wyjątkowej osobowości papieża Jana Pawła II.

Refine search results

THOMISTIC PERSONALISM IN DIALOGUE WITH MODERN DEPICTIONS OF KENOSIS

A Word from the Editor

Sensitivity and motivation for social action in Karol Wojtyla’s thought

Karol Wojtyła or “Gothic of the Soul and Renaissance of the Body”. A new humanism from Poland

Karol Wojtyla’s Conception of Personhood from the Perspective of Cognitive Sciences

Ile było wersji poezji Karola Wojtyły w przekładzie Jerzego Pietrkiewicza? Wstępne rozpoznanie tematu

THE COMMON SENSE PERSONALISM OF ST. JOHN PAUL II (KAROL WOJTYLA)

Pokusa konsumpcjonizmu w świetle personalizmu pedagogicznego Jana Pawła II

Freedom for Responsibility: Responsibility and Human Nature in the Philosophical Anthropology of Karol Wojtyla

Thomistic Personalism and Creation Metaphysics: Personhood vs. Humanity and Ontological vs. Ethical Dignity

Kantianism and Thomistic Personalism on the Human Person: Self-Legislator or Self-Determiner?

„Etyka” a „moralność” – analiza zmiany terminów w maszynopisach pracy habilitacyjnej Karola Wojtyły

Překlady z literární tvorby Karola Wojtyły do češtiny