Karol Wojtyla Research Articles

Karol Wojtyla e os níveis de sentido da regra de ouro

A regra de ouro, o princípio ético segundo o qual devemos fazer aos outros o que nós queremos que nos façam, é também conhecida na tradição cristã como regra de amor ao próximo. O objetivo do presente artigo é examinar a relação entre dois níveis de sentido da regra de ouro nas investigações filosóficas de Karol Wojtyla, anteriores ao seu pontificado. Uma vertente do atual debate sobre a regra deouro diz respeito às suas raízes antropológicas e ao seu sentido ético. A abordagem filosófica de Karol Wojtyla da regra de ouro perpassa tanto a investigação de suas raízes antropológicas quanto de suas exigências éticas. Com efeito, há um sentido pré-ético da regra de ouro em Karol Wojtyla, que está vinculado à sua abordagem fenomenológica da pessoa humana e da vida em comunidade. Nesse nível, a regra deouro é descrita a partir da lógica da autorrealização, que manifesta o valor personalista da ação humana. Por outro lado, há também um segundo sentido propriamente ético da regra de ouro, graças ao qual desenvolve sua perspectiva da doação de si como condição darealização de si mesmo. Nessa perspectiva wojtyliana, o que torna uma regra moral áurea é a sua capacidade de integrar e complementara busca pela própria realização com a realização do outro mediante a doação de si mesmo.

Esther Greenwood’s Alienation in Sylvia Plath’s The Bell Jar

This study focuses on Esther Greenwood’s alienation in Sylvia Plath’s semi-autobiographical novel entitled The Bell Jar. The purpose of this study is to depict the central character’s, Esther Greenwood, alienation and to describe how Esther Greenwood copes with her alienation in Sylvia Plath’s The Bell Jar. This study includes the analysis of how the alienation itself manifests in different ways, the triggers of alienation, as well as the strategy to overcome it. The study applies descriptive analysis method and the theory of alienation by Melvin Seeman, as well as the theory of participation by Karol Wojtyla. In the data analysis, they are used to analyze the alienation happened to Esther Greenwood by categorizing the issue into five senses: i.e. powerlessness, meaninglessness, normlessness, isolation and self-estrangement; as well as analyzing the way Esther Greenwood copes with her alienation by the several attempts to participate with society around her. The study finds out that Esther Greenwood’s alienation affects her in both behavior and mental state. Alienation slowly but sure distances her from the society around her. In this case, alienation that appears in Esther Greenwood’s case is seen through several symptoms. As Esther Greenwood’s alienation worsens, she is taken into the mental institution for treatment. In this case, with the help of private psychiatrist, Esther Greenwood herself identifies her root cause of alienation and slowly recovers. Later she maintains a particular way of participation in meaningful activities and relationship.

Karol Wojtyla y la crítica al utilitarismo

Res_eng:The work has the main objective of presenting the Karol Wojtyla’s critic to Utilitarianism in his “Love and responsibility”. Identifying in Utilitarianism not just an ethic system philosophically formulated in modernity, but also a way of thinking which characterizes men and women from our time, Wojtyla makes and evaluation of the so called utilitarian norm, taking as parameter an ethic centered in the value of the human person. He shows how Utilitarianism not only doesn’t make justice to the structure of pleasure, but also to the structure of the moral action itself. Such a falsification is rooted in a poor anthropology, which reduces man to an individual gifted with reason and sensibility, the first totally subjected to de second. The work aims at showing, by means of examples and references to other thinkers, representatives of both Personalism and Utilitarianism, the sufficient character of Wojtyla’s reasoning, which leads him to disqualify the Utilitarianism as an ethic system capable of founding the communion amongst persons.

Profesor Adam Stalony Dobrzański – mistrz i nauczyciel Jerzego Nowosielskiego

When analyzing the history of Polish religious art of the XX century, we can affirm that the entire creative work of Adam Stalony-Dobrzanski, professor at Krakow Academy of Fine Arts, remains in the shadow of the artistic output of Prof. Jerzy Nowosielski, his student and follower. Jerzy Nowosielski had a noticeable impact on the interest in the problems of the sacred in modern painting. The follower of Prof. Adam Stalony-Dobrzanski was inspired by the art and the spirituality of Eastern Christianity. Prof. Jerzy Nowosielski filled some kind of a void in Polish religious art in the period of its evident crisis. Prof. Jerzy Nowosielski together with Prof. Adam Stalony-Dobrzanski created polychrome frescoes of numerous religious buildings. The styling and the artistic accomplishments of Prof. Adam Stalony-Dobrzanski are unknown for the wide audience which makes an evident gap in the history of Polish art. Polychrome frescoes and stained glass windows can be seen in interiors of Catholic, Orthodox, and Protestant temples. The creative work of the Krakow artist is an example of the great and highly authentic vision of the sacred, which was stronger than communist censorship. The concept of Adam Stalony-Dobrzanski’s art is not based on his theoretical conclusions but only on the analysis of correspondence of the artist with the then Metropolitan Archbishop of Krakow Karol Wojtyla - now St. Pope JohnPaul II. The topic of their letters was the issues of modern art and religious art, in particular the attempt to define a way in which art should be developed to meet the current needs of the Church. In contrast to the master, Prof. Adam Stalony-Dobrzanski, his follower Prof. Jerzy Nowosielski has left ample commentary on his artwork. Prof. Adam Stalony-Dobrzanski was rather a practitioner than a theoretician. Thus the fact of how great an impact he had on the character and the artwork of Jerzy Nowosielski is puzzling. In the first half of the 1950s, the “master-student” relationship existed between artists, at least in Grodek, Jelenia Gora, Dojlidy, Warsaw and Grabarka. The link between the two artists were the East, Orthodox Christianity, the icon and openness to its modern forms and its bold combination with the experience of religious art. As for Poland, the artwork of Prof. Adam Stalony-Dobrzanski and Prof. Jerzy Nowosielski are an integral part of the history of religious art of the 20th century as well as the art of stained glass. Its impact lies in the core of such great interest in the icon in Poland. The creative work of Prof. Adam Stalony-Dobrzanski has so far remained in the shadow of the works of Prof. Jerzy Nowosielski. The biography and the creative achievements of Prof. Adam Stalony-Dobrzanski merit detailed analysis and study. The question of its importance is raised in this article.

REPENSAR LA VIDA MORAL

La metaética en la filosofía de Karol Wojtyla ha recibido poca atención de parte de los académicos interesados en este autor polaco. Los ensayos en los que él ingresa en este terreno corresponden a su último periodo de producción filosófica (1969-1978). En la presente investigación se analiza el modo en que Karol Wojtyla busca fundamentar la ética como ciencia estricta, se expone la manera como realiza una asimilación crítica de algunas intuiciones de la ética kantiana, y se muestra el camino que lo dirigía hacia la constitución de la ética como antropología normativa.

SUBJETIVIDAD SIN SUBJETIVISMO: ¿LA ANTROPOLOGÍA FILOSÓFICA DE KAROL WOJTYLA SIN LA METAFÍSICA DE TOMÁS DE AQUINO?

En el presente artículo se analiza el pensamiento filosófico de Karol Wojtyla y más concretamente su noción de subjetividad. Está centrado en subrayar y clarificar una interpretación equivocada de este tema y sus consecuencias sobre algunos aspectos relevantes de la filosofía. Algunos fenomenólogos han considerado la idea principal de subjetividad en Wojtyla únicamente bajo la óptica de Max Scheler e Inmanuel Kant, ignorando completamente en su filosofía la visión de Tomás de Aquino. Esta confusión ha provocado una idea que —alejada del subjectum clásico— comporta seguir alguna de las más modernas interpretaciones de persona, experiencia, sentimientos, intención y amor, elementos que tomados en ese contexto forman las columnas ideológicas del subjetivismo moderno.

Un'alleanza quasi "santa": gli Stati Uniti e la Santa Sede negli anni di Reagan e Giovanni Paolo II

Ronald Reagan and Karol Wojtyla were among the undisputed protagonists of the 1980s. Their political relations led to several speculations. The most known example is that explains the collapse of the Soviet regime through a ‘secret and holy’ alliance between the American President and the Polish Pope. The author discusses and refuses such an argument. He asserts that the rapport between the United States and the Holy See was based on a common view and an extraordinary convergence of strategic interests. The need to offer an answer to the evolution of the international framework produced, among the other consequences, a diplomatic rapprochement that ended with the institution of official relations between the United States and the Holy See in 1984. The author describes the historical phases of this process of mutual understanding and recognition; a process which is one of the least analysed aspects of relations between the Old and the New World.

Der Kategorische Imperativ als Grundstein der Menschenwürde und Form der Offenbarung Gottes bei Immanuel Kant und Karol Wojtyla

The aim of this analysis is to show the categorical imperative as the cornerstone of human dignity and form of revelation of God in the work of Immanuel Kant and Karol Wojtyla. The suspicious and distant attitude of Christian philosophers, as well as the Catholic Church compared to Kant has a long history. To this day there are only a few researches that analyse from this point of view (Kantian influences) the philosophical thinking of Karol Wojtyla. Though Kant identified the question of God as the cardinal question of our abstract rationality, he believed in God and future life, even in his lifetime he was underestimated, misunderstood and treated with hostility. The experience of duty is”ratio conoscendi” of freedom in Kant and Wojtyla. For the two thinkers the question of freedom is the basic category of there philosophies. Through which authority moral law challenges the human being? Kant and Wojtyla, both philosophers comprehend the highest authority as divine power which formulated the moral law before man. The “holy lawmaker” – God – reveals himself in the human act.

Karol Wojtyla: el surgimiento de una vocación a indagar por la verdad del hombre

El incesante retorno de Karol Wojtyla al estudio del hombre y la defensa de la dignidad de la persona no son hechos producto del azar o del mero interés del pensador, sino que son resultado de la experiencia del fenómeno del totalitarismo durante el transcurso de la Segunda Guerra Mundial; además, sufrió todo el desprecio de la barbarie nazi y la posterior llegada del comunismo a su nación; estas “ideologías del mal” como él las llamó, dan cuenta de la naturaleza verdadera y radical del mal, del olvido del otro y de la desestimación sistemática por la vida humana. Este artículo es una descripción del ejercicio de poder y dominación ejecutados concretamente por Adolf Hitler a Polonia durante el paso de la guerra por ese país, tierra natal del Papa. El objeto de estudio es la comprensión, en términos de causalidad, del pensamiento de Wojtyla: personalismo y humanismo cristiano; los términos “totalitarismo”, “geopolíica”, “personalismo” y la figura de Hitler son esenciales. Los pensadores no se hacen solos, su temperamento es fruto del contexto en el que vivieron. En este análisis, para hacer más fina esa comprensión pretendida, son citados otros autores que han ampliado el horizonte de comprensión sobre el fenómeno citado, por ejemplo Hannah Arendt y Joan Carles Mélich.

Ethics and Moral Philosophy of Karol Wojtyla

Karol Wojtyla or John Paul II is more well known for his Papacy and for his teachings and writings as the Supreme Pontiff of the Roman Catholic Church for over a quarter of century. He wrote extensively about the dignity of the human person and defined the social doctrine of the Church. Through his encyclical letters, John Paul II affirmed the dignity of the human person more especially women and workers, and the importance of the family for the future of humanity. He was criticized for upholding the Church's teachings against artificial contraception and the ordination of women, the reform of the Liturgy and for his ecumenical efforts. Not much is known about the underlying thoughts of Wojtyla or John Paul II about ethics and morality which form as the basis of his papal teachings. This paper aims to elucidate on the thoughts of Wojtyla on ethics and ethical theory and his own brand of moral philosophy.

The creative contribution of John Paul II to the development of the cathedral paradigm of adjornamento

The history of the Second Vatican Council (1962-1965) and the theological and archpastoral activities of Karol Wojtyla are inextricably linked, because it was with the participation in the Cathedral of the life of the bishop that a new stage began - he became one of the leaders of the movement for the renewal of the Catholic Church. In 1962-1963, Bishop Karol Wojtyla participated in the work of the 1 st and 2 nd sessions of the Second Vatican Council. It was at this time in Rome that he met with Cardinal Franz König, one of the most influential and intellectual figures in the church in Europe. This was the beginning of an extremely important shift in the career of Bishop C. Wojtyla1. In October 1962, he participates in the work of the first session of the Second Vatican Council as one of his youngest and most active members1 2. Next year, at the closing of the second session, he is appointed archbishop, Metropolitan Krakowski.

The diagnosis of death and the irreducibility of the human person.

If, as Karol Wojtyla had insisted, the human person is fundamentally irreducible to any natural, biological, social, or even cosmological function, then the diagnosis of death on any of the purely functionalistic grounds available to medical science presents a serious ethical problem. Perhaps we can no longer treat the question of death merely as a medical "diagnosis," regarding, on that basis, the appropriateness of organ transplantation as a purely medical judgment, ethically accountable only to professional standards of care. We will explore this problem from within a personalistic philosophical, and theological framework, according to which the irreducibility of the human person provides the central referent for an analysis of the reductionistic tendencies of contemporary thinking concerning the "diagnosis of death."

Wybór intencjonalny. Refleksje augustyńskie.

In this essay we will try to undercover some aspects of freedom and free will of person, which are hidden in the philosophy of St. Augustine of Hippo. As we know, this great philosopher, early Christian theologian, has influenced European Philosophy very much, and a lot of his apposite thesis are present in philosophy even today. Using the phenomenological method of Max Scheler, Karol Wojtyla, and Jean-Luc Marion we will try to present some aspects, discovered and described by Saint Augustin of Hippo, which are necessary for such ideas like subjective Ego.

Ethics, literature, and education

In this article, the author makes attempts to demonstrate that, from the educational standpoint, the relationship between philosophy and literature cannot be overlooked. Even the most remote cultures testify their transmission of moral teaching through literary accounts. In this sense, the author promotes this methodology hence argues that the axial concept structured by ethics is the concept of acknowledgment. Secondly, the author explains how the concept of acknowledgment has been present in contemporary ethical discourses and proposes which he considers fundamental on the basis of a theory of knowledge which closely relates understanding and will together. He sustains that fundamental acknowledgment is that which is established by the recognition that the other is a person, a thesis which precedes the acknowledgment of the other as a legitimate interlocutor or a responsible subject. Next, the author aims his effort to explain two ways (among many other possible ones) in which literature applies to education as empathy and as paradigm. With respect to empathy, he argues that the self-recognition the reader can establish with a literary character is essential. In this sense, he considers that the empathy attainable can be only analogical, as it can only be partial. Empathy requires a point in common, which the author places in ‘humanity’; thus, a certain form of equality between the empathic subject at the subject he attempts to be relate to, becomes possible. As for paradigms, the author sustains that literature is abundant in models and icons of virtue and vice and that such paradigms turn out to be essential for the ethical-moral upbringing of an individual. He takes up the concept of paradigm as analogical representation, that is, as a model-sign of man, and on these grounds, he reassumes some theses which have become recurrent in contemporary moral philosophy, as is the case with Max Scheler, Karol Wojtyla, Luis Pareyson, and Fernando Salmerón, among others. The author argues that the reader can recognize himself in the character; the later can then exert an aspirational force, which allows a connection to be established, by which the reader tries to approach the paradigm.

Heilige und vorletzte Wirklichkeit. Einsatz Johannes Pauls II. für die Würde des menschlichen Lebens

John Paul II could be rightly called the ‘Admirer of life’. His deep faith, along with the existential reasons, the sources of which could be traced back to his traumatic experiences during the Second World War, moulded him into a strong defender of human life. The Pope teaches that a civilization’s worth is determined by its attitude towards human life; it is either the civilization of life, or the destructive civilization of death. Since body constitutes an integral part of the whole human person, its dignity is enhanced. In his ‘theology of the body’ John Paul II stressed not only the sharing of the body in the dignity of the person, but also its importance as a sign and a needle in the compass of the human intellect in its search for moral norms. The Polish Pope insisted on the value of human life from its inception to natural death, and often presented various ruling elites with a challenge: Life is sacrosanct and this truth must be reflected in legislation. Human life is, according to John Paul II, the penultimate things; life is limited, mortal. The value of human life is determined by its destination: the human being is to find his fulfillment in eternity, where he will have a share in the everlasting life. Thirty years after the elevation of Karol Wojtyla to the Holy See we may confidently give him the credit for influencing the change in sensitivity to human life on a truly global scale. Though the contrary tendencies are very strong, thanks to the Polish Pope the impact of the culture of death has been significantly restricted.

Rozważania Jana Pawła II o istocie nauki społecznej Kościoła

The source basis of the article is composed of pope John Paul’s II encyclicals – Laborem exercens (1981), Solicitudo rei socialis (1987), Centesimus annus (1991), Fides et ratio (1998), the Apostle’s Letter Tertio Millennio adveniente (1994) as well as the interview with priest cardinal Karol Wojtyla given to Vittorio Possenti on 21st of June 1978 in Mediolan. I shall separate the following issues:1) relations of concepts: social teaching of the Church, social doctrine of the Church and catholic social teaching; 2) relation theory – practice from the point of view of social doctrine of the Church; 3) social doctrine of the Church versus ideology; 4) in what sense may we talk about the historism of social doctrine of the Church?; 5) periodisation of the development of social doctrine of the Church.

¿Qué es la persona?.

This article re?ects on the concept of Person in the realist phenomenology of Karol Wojtyla, stating that the main through which the person revealed himself is in their actions, but not just any action but conscious action. From the action, we can recognize the person with superior and absolute, value which should always be considered as an end, for he is always subject to their own action.

Ulubione wyrażenia kaznodziejskie Karola Wojtyły

Karol Wojtyła w mistrzowski sposób głosił kazania, jeszcze zanim został papieżem. Znał on wagę słowa, rozumiał je i kochał. Używał różnych figur językowych. W artykule zostały przybliżone wyrażenia, które z upodobaniem stosował w gło­szo­nych w Polsce kazaniach: forma „owszem”, konstrukcja „na przestrzeni” oraz fraza „na progu”.

Karol Wojtyla on Artificial Moral Agency andMoral Accountability

Karol Wojtyla on Artificial Moral Agency andMoral Accountability

Досвід вчинку особи в теорії Кароля Войтили

This article contains the interpretation of Karol Wojtyla's report entitled "The Personality Structure of Self-Determination» and the basic aspects of Wojtyla's personality act theory. The topic of personal self-determination is central for contemporary Thomistic philosophical anthropology. The development of this topic by Karol Wojtyla includes realistic phenomenological notion of experience and classical Thomistic principles of act and potency. The philosophical analysis of experience of the effectiveness of personality emphasizes multidimensional orientation of the article. Consideration of personality’s self-determination brings axiological, ethical and theological aspects to philosophical anthropology.