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Being a Person and Acting as a Person

100%
Hołub G.
Forum Philosophicum
|
2008
|
vol. 13
|
issue 2
267-282
EN
The article is primarily concerned with the ambiguities which surround the concept of the person. According to the philosophical tradition taking its roots from Locke's definition, personhood depends on consciousness. Therefore, “personhood” can be ascribed to different entities, and only these entities acquire a moral standing. This can entail that a human being may or may not be considered as a person, as well as higher animals and even artificial machines. Everything depends on manifest personal characteristics. In order to sort out different meanings ascribed to “person,” I distinguish between being a person and acting as a person. Then, I show that a human being is a paradigm of the person and his being always precedes his acting.
2
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Pojetí lidské osoby u Tomáše Akvinského

100%
Machula T.
Studia theologica
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2013
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vol. 15
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issue 4
14-34
EN
The paper deals with Aquinas’ concept of the human person. It focuses specifically on three writings: the Commentary of Sentences, Disputed questions on power and the Summa theologiae. Aquinas’ writings on the person are extremely wide, although they particularly focus on questions of theology (Trinity, christology, angelic persons). The philosophical principles of the personalistic approaches to the human being as relational and dialogical are only outlined, but are not fully developed. Particular attention is paid to the question of the personality of the separated soul.
3
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Natura przywilejów osobowych i rzeczowych (KAN. 78 §§ 1-3 KPK)

100%
Dzierżon G.
Seminare. Poszukiwania naukowe
|
2012
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vol. 31
25-33
EN
Author in of the presented article focused his attention on the nature of personal and real privileges. As the study shows, the legislator took a stance on the issue of the nature of privileges in can. 78 §§ 1-3 CIC. The legal definition of privilege codified in can. 76 1 CIC contains a presumption allowing for the opposite evidence. This means that the permanence of a decision of this type is of a conditional nature. In other words, it is not an essential element of this institution. Can. 78 §§ 2-3 CIC, on the other hand, codifies the dispositions concerning the cessation of two principle categories of privileges, i. e. personal and real privileges. The cessation of both types of privileges is of a natural character. A personal privilege granted to an individual is extinguished with the person’s death and is not inherited by the heirs whereas a privilege concerning a legal personality ceases when the conditions codified in can. 120 § 1 CIC are met. Finally, a real privilege becomes extinguished through the complete destruction of be thing or place. Still, in the case of a local privilege, the legislator bases on legal fiction allowing for the revival of a privilege if the destroyed place is restored within fifty years. In conclusion, the author points out that prescriptive arrangements concerning the nature of personal and real privileges codified in can. 78 § 1-3 CIC result from positive law. The legislator establishing them bases on the mechanism of legal fiction.
4
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Dobra materialne w służbie człowiekowi – teologiczna interpretacja funkcji gospodarczej rodziny

88%
Szulist J.
Studia Warmińskie
|
2011
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issue 48
197-210
EN
Exercising the economic function of the family manifests itself in making use of material goods in such a way that they serve the best possible way the permanent effort of an individual to self-improve. Hence, the material goods are by nature subjugated to the good of a person. Any distortion of this relationship (or hierarchy) results from the domination of subjectivism and the consumerist tendencies. Then, one can observe the development of ego societies or communities based exclusively on the material aspect. The personalist concept of the common good in relation to the family and the society allows to create the proper hierarchy of values which is put into practice when making use of the material goods for the benefit of a human being. Subsequently, the property of family enables the development of its members in the direction of the fuller humanity. The contemporary social systems demand the introduction of, so-called, family pay which determines the minimum to achieve an acceptable standard of life. Other similar initiatives are the common use of spiritual goods within a society or creating the favourable conditions for the responsible parenthood. The fulfilment of these postulates depends on the access of a family to an appropriate set of material goods.
5
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Jsou všichni lidé osoby, a jestliže ano, proč?: Náčrt SKIP argumentů a argumentace Roberta Spaemanna

75%
Šimek V.
Studia theologica
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2019
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vol. 1
131-145
EN
The question of whether all people (i.e., members of homo sapiens) are persons returns whenever some people are, in practice, excluded from the community of persons and when at the same time it is claimed that people have human dignity and basic human rights only as much as they are persons. This question is still topical, for example, for the moral evaluation of some assisted reproduction procedures and embryo­‑destructive research. The thesis that all people are persons is currently defended and justified by the SKIP-arguments. The article outlines the SKIP-arguments in propedeutic form and the argumentation of Robert Spaemann parallel to these arguments, who defends the thesis in an thoughtful way in his book Persons: The Difference between ’Someone‘ and ’Something‘. In the end, the reader will also learn about the meta-argument of tutiorism through which the advocates of this thesis usually strengthen the SKIP arguments.
6
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Důstojnost člověka v relaci k (ne)existenci já v dialogu s křesťanskou teologií a se Ctiradem V. Pospíšilem

75%
Dolák A.
Studia theologica
|
2020
|
issue 3
187-207
7
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The concept of the personal and axiological experience in the philosophy of K. Wojtyła – John Paul II: a starting point of philosophical anthropology

63%
Krzanowski J.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2021
|
vol. 11
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issue 2
7-25
EN
Philosophy, which reflects different anthropological solutions and theories of humanity, considered in the perspective of Christian philosophical anthropology in Poland, is the Thomistic phenomenology of action of K. Wojtyła – John Paul II. In this philosophical concept the starting point is the personal and axiological experience. It is analysis of the acts of conscious action. Act reveals the person (the moral significance of the person). Widely understood Wojtyla’s Personalism is a chance of a creative meeting for two philosophies – from Lublin and Cracow. The more the use of his thoughts, the more developed they become.
8
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The concept of the personal and axiological experience in the philosophy of K. Wojtyła – John Paul II: a starting point of philosophical anthropology

63%
Krzanowski J.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2021
|
vol. 11
|
issue 2
7-25
EN
Philosophy, which reflects different anthropological solutions and theories of humanity, considered in the perspective of Christian philosophical anthropology in Poland, is the Thomistic phenomenology of action of K. Wojtyła – John Paul II. In this philosophical concept the starting point is the personal and axiological experience. It is analysis of the acts of conscious action. Act reveals the person (the moral significance of the person). Widely understood Wojtyla’s Personalism is a chance of a creative meeting for two philosophies – from Lublin and Cracow. The more the use of his thoughts, the more developed they become.
9
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Pokušení humanismu bez Krista – papež František a Dostojevskij

63%
Ambros P.
Studia theologica
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2021
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issue 4
107-128
EN
The aim of the paper is to define more closely the model of theological thinking of the current Pope Francis on the example of his interpretation and communication of the religious thought of the Russian novelist F. M. Dostoevsky. In the theological thinking of Pope Francis, this concept has a mediating role between the cultural form of religion and its meaning and role for theology. Next, the study reviews the sources and cultural influences of his approach to theology. Finally, through an analysis of his texts, it presents specific systematic insights into the nature of the interconnectedness of Russian religious thought, including implications for the content and mode of mediating salvation to people today.
10
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The Human Being as Body and Soul

63%
Long J. M.
Studia Ełckie
|
2020
|
vol. 22
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issue 3
313-324
EN
Under Hylemorphism, all composed beings are composed of form and matter. Accordingly, the human being is a unified substance of soul and body. Through the operations of a human being an immaterial power is manifested which demonstrates that the rational soul is immaterial and immortal. Through these elements of Thomistic metaphysics, a clear understanding of the person emerges as both in-itself and toward-others. After key metaphysical principles such as the principle of sufficient reason are defended, arguments against the thesis which claim the person is reducible to body or soul are rebuked and the Hylemorphic account is shown to stand. Leaning on the work of W. Norris Clarke, the person as body and soul is thus shown to be the frontier of being.
11

Zu syntaktischen Eigenheiten des Merkmals Person im Deutschen

63%
Abrashi T.
Germanica Wratislaviensia
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2017
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vol. 142
105-117
DE
Obwohl das Merkmal Person zu den grundlegenden grammatischen Merkmalen gehört und der Eindruck besteht, dass alles darüber ausgesagt wurde, sieht es aber aus, dass einige Gegebenheiten noch genauer behandelt werden müssen. Dieser Beitrag untersucht, ob die deutschen Nominalphrasen, die als Kern kein Personalpronomen haben, auch andere Merkmale als das der 3. Person tragen können. Es wird gezeigt, dass Anredeformen nur die 2. Person beanspruchen. Demzufolge wird die (nur) 3. Person Annahme vorgeschlagen, die in allen deskriptiven Grammatiken deutscher Sprache akzeptiert ist, zu modifizieren. Genauer gesagt, sollte das Merkmal 2. Person für jede Nominal­phrase vorgegeben werden, die die charakteristische (Vokativ-) Intonationskontur in der gesproche­nen Sprache hat oder mit einem bestimmten (Vokativ-) Interpunktionszeichen in der geschriebenen Sprache erfolgt. Somit könnten die Schwierigkeiten bei der Darlegung von Kongruenz/Rektion ver­mieden werden.
EN
Although the feature Person belongs to the basic grammatical categories and the impression is that everything has been said, it seems, however, that some matters must be treated in more details. Con­cretely, this article will investigate if German noun phrases which heads are no personal pronouns, could hold other person feature than the 3rd person which is specified in the lexicon. It will be shown that quasi-vocative noun phrases hold 2nd person only. Consequently, proposal is to modify 3rd person only assumption which is accepted in all descriptive grammars of German language. Specifically, the person feature should be fixed to 2nd person feature for any noun phrase which has a characteristic vocative-intonation contour in the speaking language or is followed with a specific punctuation for vocative noun phrases in written language. In this way all possible problematic issues related to syntactic relations (agreement/government) and noun phrase structure could be avoided.
12

Nadzieja na prawdę – prawda o nadziei. Aspekt pedagogiczny

63%
Hiszpańska B.
Roczniki Pedagogiczne
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2009
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vol. 1(37)
5-18
DE
Personalstruktur hebt den Menschen unter dem Universum hervor, und ihrer Eigenschaften gehört dieErkenntnisfähigkeit der Wahrheit, Fähigkeit der freien Wahl und Lieben andere Menschen. Eine spezifische Fähigkeit ist auch die Hoffnung, die am engsten mit dem Persönlichkeitsmaß verbunden ist. Die Beziehung zwischen der Wahrheit und der Hoffnung betrifft die Notwendigkeit des Überschreitens der Beschränkung, die in dem Erkenntnisprozess vorkommen einerseits und andererseits gibt die Wahrheit der Hoffnung den Sinn. Im Ergebnis wird die Wahrheit der Hoffnungsgegenstand sowie Hauptkriterium für ihre Begründung, das sie von der Naivität und von der Gedankenlosigkeit unterscheidet. Man kann somit nicht über die Hoffung ohne Erkenntniswahrheit sprechen. Deshalb kann die Erziehung zu der Hoffung ohne die Erziehung zu der Wahrheit nicht auskommen.
13

Pedagogika skoncentrowana na osobie Janusza Tarnowskiego koncepcja wychowania integralnego

63%
Chrobak S.
Pedagogika Społeczna
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2018 (R. XVII)
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issue 1(67)
27-38
PL
Pedagogika należy do tych nauk, które obejmują całokształt bytu człowieka. Otwarcie na ustawiczny rozwój pozwala człowiekowi na pełniejsze wyrażanie swojej istoty. Zatem każde działanie wychowawcze jest rzeczywistością typowo ludzką, włączoną w złożoność i wielorakość egzystencji ludzkiej, zarówno tej fizycznej, jak i duchowej, osadzonej w przeszłości, aktualnej oraz projektującej się ku przyszłości. Nie ogranicza się ono do akcji doraźnej ani statycznej. Człowiek bowiem stale powinien przekraczać samego siebie, a miarą jego rozwoju jest nieskończoność. Wychowawca odwołując się do najgłębszej warstwy „wewnętrznego ja”, do rdzenia, istoty samego bytu człowieka, pomaga w kształtowaniu się postaw, ideałów życiowych i przekazuje wartości osobowe, kreując wzajemne stwarzanie się dwóch podmiotów.
EN
Pedagogy belongs to the sciences that cover the entirety of human existence. Opening to permanent development allows a man to express his/her being in a fuller way. Therefore any educational action constitutes a typically human reality that is part of the complexity and multiplicity of human existence, both in its physical and spiritual aspects, that is rooted in the past, is currently taking place in the present and which is projected towards the future. It is not limited to temporary or static actions. Because people should go beyond themselves all the time and endlessness is the measure of their development. The teacher, accessing the deepest layer of his „inner self”, his very core, to the very essence of human existence, helps in shaping attitudes and ideals in life and transmits personal values, with effort directed towards the mutual creative process of two individuals.
14

Biblijno-filozoficzne inspiracje dla pracy socjalnej

63%
Jęczeń J.
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2018
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vol. 65
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issue 1: Praca socjalna
5-20
EN
For years, there has been an ongoing discussion on social work in the perspective of it being “in-between the social services and the authorities.” The jubilees referred to in this article, 100 years of social work in the world and 50 years since the official introduction of the “social worker” profession into the list of professions in Poland, provide an opportunity to draw attention to the discussion on biblical and philosophical inspirations for what was historically known as charity or philanthropy and today is called social work.
PL
Dyskusje na temat pracy socjalnej w perspektywie: „między służbą społeczną a urzędem” trwają od lat. Przywołane w artykule jubileusze: 100 lat pojęcia „praca socjalna” w świecie i 50 lat od wprowadzenia oficjalnie zawodu „pracownika socjalnego” w wykazie zawodów w Polsce są okazją do zwrócenia uwagi w tej dyskusji na biblijne i filozoficzne inspiracje dla tego, co w historii było dobroczynnością, filantropią czy działalnością charytatywną, a dziś jest określane jako praca socjalna.
15
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The Hinge of Salvation: Body, Liturgy, and Bioethics

54%
Sikorski J. C.
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
|
vol. 3
|
issue 1
PL
Dominant trends within the philosophical debate over personhood and identity tend to discount the significance and meaning of the human body and often slip into dualistic conceptions. I will argue that a Catholic theology of the body challenges many of the prevalent understandings in bioethics today. Such a notion takes Christ’s Incarnation as its foundation and seeks to develop an account of the human body in the context of the call to communion imprinted on humanity as made in the image of the Trinitarian communion of love. Such a conception counteracts forms of utilitarian or technological reductionism of the person. While Catholic bioethicists will need to consider how such an account will have practical applicability to cases, the call to communion ought to be fostered through the liturgical life of the Church, which enables Catholic bioethicists to develop a liturgical worldview that guards against devaluations of the dignity of the human person.
16
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Osoba Jezusa Chrystusa i jej uniwersalne znaczenie. Perspektywa patrystyczna

51%
Królikowski J.
Vox Patrum
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2008
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vol. 52
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issue 1
539-547
EN
II merito principale dei Padri della Chiesa consiste nell’aver elaborato i concetti fondamentali e i principi fondanti della dottrina di fede. In modo particolare, tale contributo va valorizzato nella cristologia perche rimane significatvo e valido anche per le ricerche odierne in questo ambito teologico. La cristologia si fonda sui tre principi. 1. Cristo e Salvatore di tutto l'uomo. La sua incamazione garantisce la salvezza di tutto l'essere umano (corpo, anima, intelletto, volonta, sentimento), poiche Egli e vero uomo. La cristologia patristica segue il principio: „II Verbo di di Dio si fece uomo, perchć l'uomo diventasse dio”. 2. Cristo e Salvatore di tutti gli uomini. L’universalita della salvezza e garantita dall'assunzione dal Verbo della natura umana comune a tutte le persone. Egli si e unito in qualche modo ad ogni uomo. 3. La salvezza di Cristo ha anche una dimensione cosmica in quanto Lui e la pienezza della verita di cui i germi si trovano in ogni creatura (Giustino Martire) e in Lui vengono ricapitolate tutte le cose (Ireneo di Lyone). Questi tre principi si fondano sull'ontologia del mistero di Gesu Cristo, ma, al tempo stesso, mantengono un forte e realistico carattere soteriologico. Anzi, il loro fondamento ontologico e garante della validita e dell’universalita della soteriologia. In ąuesto senso, la cristologia dei Padri non conosce l'antinomia tra ontologia e soteriologia di cui si e tanto parlato nella riflessione cristologica del XX secolo. La cristologia patristica rimane attuale e istruttiva nella sua struttura fondante, indicando come presentare organicamente il mistero di Gesu Cristo, vero Dio e vero uomo.
17
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Redukcjonizm antropologiczny i jego konsekwencje

51%
Radziszewska-Szczepaniak D.
Nurt SVD
|
2016
|
issue 2
378-395
PL
W artykule podjęto próbę zdefiniowania redukcjonizmu antropologicznego, wskazania różnych postaci tego nurtu oraz jego konsekwencji. Istotę redukcjonizmu antropologicznego stanowi pomijanie – w analizie ludzkiej rzeczywistości – istotnych jej aspektów. W wyniku tego zabiegu otrzymujemy zawężoną lub niezgodną z doświadczeniem bycia osobą wizję człowieka. Kierunki redukcjonistyczne da się sprowadzić do dwóch dużych, wewnętrznie zróżnicowanych typów: jeden redukuje całość bytu ludzkiego do tworu biologicznego, drugi widzi w nim jedynie myślącegoducha. Najistotniejsze konsekwencje redukcjonistycznych ujęć człowieka to: 1) przekreślenie bogactwa i specyfiki bytu ludzkiego; nurty materialistyczne, wykluczając osobowo-duchowy wymiar człowieka, pozbawiają go podmiotowości; nurty spirytualistyczne, odrzucając istotny związek z ciałem, kwestionują realne zakorzenienie człowieka w rzeczywistości przyrodniczej; 2) negacja ludzkiej natury jako stałej struktury będącej źródłem działania, co skutkuje zakwestionowaniem jej normatywnego charakteru; 3) negacja otwartości osoby ludzkiej na Osobę Absolutu – bądź z racji deifikacji samego człowieka bądź też ze względu na zamknięcie go w sferze materialnej; 4) tworzenie błędnych zasad postępowania.
EN
The article presents an attempt to define anthropological reductionism and points to the various forms of this trend as well as its consequences. The essence of anthropological reductionism is avoiding, when analyzing human reality, essential aspects pertaining to it. As a result of this process, we now have a narrow vision of man, or one that is not in accord with the experience of being a person. We can find two bigger trends in the reductionist trend, and they are internally diverse: one trend reduces the whole of human existence to man being a biological creature, the second sees man as only being a thinking soul. The most important consequences of the reductionist approach to man are: 1) eliminating the richness and specificity of the human being; materialist trends, excluding the personal spiritual dimension of man, deprive him of subjectivity; spiritualist trends reject man’s significant relationship with the body, thus neglecting the reality that man is deeply rooted in nature; 2) the denial of human nature as a permanent structure which is the source of man’s actions, which results in questioning its normative character; 3) the negation of the openness of the human person to the Absolute Person, and this may be due to the deification of man or to limiting man to the material world; 4) the creation of false principles of behavior.
18
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Rosyjski personalizm Mikołaja Bierdiajewa

51%
Rarot H.
Kultura i Wartości
|
2013
|
issue 7
DE
Im Artikel werden die Anschauungen von Nikolai Bierdjajew in personalistischer Perspektive dargelegt. Der russische Denker wird meistens, besonders aus westeuropäischer Sicht, als religiöser Existentialist (neben Leo Szestow) bezeichnet. Es wird versucht aufzuzeigen, dass es eine nicht völlig berechtigte Einstufung des philosophischen Schaffens von Bierdjajew ist. Im Existentialismus ist nämlich der Ausgangspunkt die Existenz des Individuums, im Personalismus ist es dagegen die Existenz der gemeinschaftlichen relationalen Person. Im Schluss stellt die Verfasserin fest, dass das Denken von Bierdjajew dem personalistischen Dialogismus näher ist als dem Existentialismus.
EN
The article presents Nicholas Berdyaev’s personalistic view. The Russian thinker is usually – especially in the western tradition – called a religious existentialist and as such is situated alongside Lev Shestov. This is not a fully legitimate and sound interpretation of Berdyaev’s philosophical work, which will be proven in the article. In existentialism the starting point is the existence of an individual, while personalism is concerned with the relational and communitarian person. Ultimately, Bierdyaev’s thinking is closer to dialogism (personalistic) than to existentialism.
PL
W artykule zostały przedstawione poglądy Mikołaja Bierdiajewa w perspektywie personalistycznej. Zazwyczaj rosyjskiego myśliciela nazywa się, zwłaszcza w recepcji zachodniej, religijnym egzystencjalistą (obok Lwa Szestowa). W artykule wykazuję, że nie jest to w pełni uzasadnione. W egzystencjalizmie punktem wyjścia jest jednostka, w personalizmie jest nim natomiast wspólnotowa, relacyjna osoba. W konkluzji stwierdzam, że myśleniu Bierdiajewa bliżej jest do dialogizmu (personalistycznego), niż do egzystencjalizmu.
19
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Value and Importance: For the Ethics and Metaphysics of the Person

51%
Garcia E. S.
Kultura i Wartości
|
2022
|
issue 34
53-70
DE
Um die Anthropologie der Person zu entwickeln, beziehe ich mich in dem Artikel auf die von Dietrich von Hildebrand durchgeführte Analyse der menschlichen Person sowie auf seinen Begriff von Wert und Bedeutung. Auf der Grundlage phänomenologischer Methode und des philosophischen Realismus will Hildebrand den aristotelischen Begriff der Person erneuern, um seine Einzigartigkeit und die Möglichkeit, Werte zu erfassen, auszudrücken und ihn als einen Weg zur Lösung der gegenwärtigen Werte- und Menschheitskrise zu betrachten, wie es solche Philosophen wie Byung Chul Han und Günther Anders auffassen.
PL
W celu wypracowania antropologii osoby, w artykule odwołuję się do analizy ludzkiej osoby, pojęcia wartości i znaczenia przeprowadzonej przez Dietricha von Hildebranda. Na podstawie metody fenomenologicznej i realizmu filozoficznego Hildebrand chce odnowić Arystotelesowskie pojęcie osoby, by wyrazić jej wyjątkowość oraz możliwość ujęcia wartości i potraktować to jako drogę do rozwiązania obecnego kryzysu wartości i człowieczeństwa, jak to ujmują tacy filozofowie, jak ByungChul Han czy Günther Anders.
EN
This article will refer to the analysis carried out by Dietrich von Hildebrand about the human person to elaborate on the anthropology of the person. The notion of value and the notion of importance. From the phenomenological method and the influence of philosophical realism, Hildebrand will renew the Aristotelian notion of the person to express its uniqueness and the possibility of capturing value and realizing it as a guideline for the solution to the current crisis of values and humanity as philosophers like Byung Chul Han or Günther Anders have described it.
20
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Jana Dunsa Szkota nauka o Osobie w Trójcy

51%
Huculak B. J.
Roczniki Teologii Dogmatycznej
|
2011
|
vol. 3
113-140
EN
The two main Christian truths, about the triune God and the incarnation of the Son, are deeply connected with each other, first of all because it is the Second Person of the Trinity, who assumed the human nature in the womb of the Blessed Virgin Mary. Also the question, who is Jesus Christ with respect to him, who for himself was the Father, and to him, whom he called Holy Spirit, marked out the way of the maturing of the doctrine about Holy Trinity. The key issue, how the trinity of these Subjects agreed with the unalterable truth of the unicity of God, was answered in distinct ways in Byzantium and in the Latin West, where the regula fidei was seized already by Tertullian about the year 200. The majority of the Greeks, devoted to Plotin and Origen, in the IV century rejected the teaching of the Council of Nicea, although later they accepted the word homo-oúsios (consubstantial), but explained it in the sence of homoi-oúsios (similar according to the substance); hence they are called „neo-Nicenes (Jungnizäner)”. Besides, in the Aristotelian current of the Western theology in the XIII century there apparered a coloureless essentialism and a concept of divine person as mere subsistent relation (relatio subsistens). Both these scarcities remedied blessed John Duns Scotus OFM, in whose footsteps – more than 300 years later – a large degree followed Francis Suarez SJ.
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