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The Aristotelian and Thomistic conception of magnanimity (magnanimitas) in the context of integral human development

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Chłodna-Błach I.
Studia Gilsoniana
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2022
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vol. 11
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issue 1
119-143
EN
The Aristotelian and thomistic conception of magnanimity (magnanimitas) has grown on the grounds of the philosophical understanding of high culture in man. It was preceded by the appearance of such concepts as paidéia and kaloka gathía. Having ethical excellence (kalokagathía) is an indispensable condition for selfworth and justified pride, called by Aristotle magnanimity. For Aristotle, magnanimity was a typical virtue of the group of valor, in which striving for the good connected with difficulties is significant. Greek culture in antiquity, whose ideals were focused on the term paidéia, had a significant impact on the thought and culture of early Christianity, which grew on Hellenistic grounds. We will see St. thomas’ conception of magnanimity by analyzing his reflections on virtue as he listed it among the ingredients of the virtue of valor. Considerations of magnanimity can be combined with the explanation of what is high culture in man. The realistic concept of a person revealed that-because of transcendence-the ultimate goal, the end of human cognition and love is perfection. Such an under standing of holiness is synonymous with the highest development of the human person, meaning the state of man that is fully perfect. Man reaches the peak of his development potential, the highest level of culture, when he is united with God.
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Święty Jan Paweł II – autorytet młodych

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Drożdż M.
Studia Socialia Cracoviensia
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2016
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vol. 8
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issue 1
EN
This article is an attempt to analyze the authority of John Paul II, as seen from the perspective of young people. The basic condition for the authority is to live in the truth. Be an authority – to be recognized as an authority. The authority is above all value for others, and this is the essence of the moral authority: to be for other in goodness and truth. In this perspective, the good and truth we see the authority of John Paul II, the authority of the pilgrim, who became a witness for the people of God’s love, and this love of God attracted multitudes of young people during World Youth Day.
3
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Donacyjny charakter dobra a kwestia transcendencji w kontekście myśli Martina Heideggera

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Korobczak P.
Internetowy Magazyn Filozoficzny Hybris
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2016
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vol. 32
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issue 1
36-59
EN
In my paper I try to reconsider the character of the good. I show the specific structure of the good as “not-to-own-to-give”. Furthermore I investigate a possibility of such structure in Friedrich Nietzsche’s thought. On example of the bestowing virtue I show Nietzsche’s structure of donation as “to-own-to-give”. At the same time such structure of donation reveals problematic status of Nietzsche’s paradigm of absolute immanence. Then I show how transcendence as an „essence” of immanence constitutes Martin Heidegger’s main concept. He is very close to the structure of “not-to-own-to-give”, but the structure of “to-own-nothing” is still an ownership. It shows, anyway, that both Heidegger and Nietzsche have philosophized very close to the paradigm of the good. Eventually I show in Heidegger’s thought a possibility to go beyond his own paradigm that reveals possibility of the good as an infinite donation.
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O banalności dobra rozumianego jako dobro własne istot żywych

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Piątek Z.
Filozofia i Nauka
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2015
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vol. 3
95-118
EN
This paper is about the good of living beings. The concept is analogous to Hannah Arendt’s banality of evil in that it is unconscious (unknowing) since the nonhuman living beings are not driven in their actions by conscious motivation. The “motivation” of realization of the good of its own is genetic information. The good of their own of living beings i.e., the ability to live within the measure of one’s own species is related to the drive of self–preservation and is a fundamental value since it is the basis of all the other goods. Its realization requires the subjects of life, just like the realization of moral good requires moral subjects. The thesis of this paper is that moral subjects and moral goods derive from the subjects of life.
PL
Przedmiotem rozważań jest analiza dobra własnego istot żywych, które analogicznie do banalnego zła, w rozumieniu Hannah Arendt, jest bezwiedne, gdyż pozaludzkie organizmy żywe nie posiadają świadomych motywów swojego działania. „Motywem” samorealizacji dobra własnego jest informacja genetyczna. Dobro własne istot żywych, czyli zdolność do życia na miarę własnego gatunku jest podyktowane dążeniem do samozachowania i jest wartością fundamentalną, gdyż jest podstawą posiadania wszelkich innych dóbr. Jego realizacja wymaga podmiotów życia, podobnie jak realizacja dobra moralnego wymaga podmiotów moralnych. Tezą artykułu jest twierdzenie, że podmioty moralne i dobra moralne są pochodną podmiotów życia.
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