Abstract

Introduction: The literary work of Karol Wojtyła coincides with the concept of the weakness created by him on the philosophical and theological grounds. Wojtyła's poetry and dramas reflect a fully thought-out and mature conception of a person, which he developed as a personalist philosopher. According to Wojtyła, a person is, on the one hand, an irreducible subject and, on the other, a relationship. This concept is visible especially in Wojtyła's plays, as well as in his poetry. In Kozielecki's understanding, man as a transgressive being Homo Transgressivus has the ability to cross material, social and symbolic boundaries. A human being is responsible - he has the freedom to choose intentions, goals, mental operations, and actions.
 Method: Analysis of the literary work of Karol Wojtyła and the assumptions of Józef Kozielecki's transgressive concept
 Results: According to Karol Wojtyła, man is not only the originator of his action, but also its creator. Human agency is at the same time creativity, the first material of which is the man himself. The concept of psychology of religion proposed by Józef Kozielecki refers to the transgressive theory of man and refers to anthropological and philosophical reflection. Religious experience resembles the inner home of man, the truths of faith are the material that allows it to be built. Religion is a kind of spiritual transgression. The space for transgressive activities is primarily the social world - characteristic of activities aimed at people. Man is the agent whose actions and deeds - especially transgressive ones - determine the relationship of a given person - to the world of values. Creative transgressive activities allow you to transform reality. Going beyond the boundaries is, as it were, another angle of creating - or expanding - the world. It is also an autotransgression brought about by the acts of creation.
 
 Conclusions:
 The literary works of Karol Wojtyła and the treasgressive concept of Józef Kozielecki contain the characteristics of the types of transgressive experiences, show the multidimensionality of "worlds of transgression" and the richness of meanings of the concept of crossing borders. The vision of man and his experiences contain a sense-creating dimension and heuristic potential.

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