Destined for Liberty

Destined for Liberty: The Human Person in the Philosophy of Karol Wojtyla/John Paul II

Jarosław Kupczak
Copyright Date: 2000
Pages: 197
https://www.jstor.org/stable/j.ctt2853bw
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  • Book Info
    Destined for Liberty
    Book Description:

    In this compelling new work, Jaroslaw Kupczak, O.P., presents a complete introduction to John Paul II's theory of the human person

    eISBN: 978-0-8132-2065-9
    Subjects: Philosophy

Table of Contents

  1. Front Matter
    (pp. i-vi)
  2. Table of Contents
    (pp. vii-viii)
  3. ACKNOWLEDGMENTS
    (pp. ix-x)
    Jarosław Kupczak
  4. INTRODUCTION: The Christian Philosophy of John Paul II
    (pp. xi-xxvi)
    MICHAEL NOVAK

    Unless many recent conversations around the country mislead me, intelligent Catholics in significant numbers seem not to be on the same wavelength as Pope John Paul II. In some ways this is odd, because intelligent Catholics usually like an intelligent and articulate pope, and this one is perhaps the most intellectually original, articulate, and prolific pope of the past one hundred years. Some of this discordance results (those who don’t cotton to him sometimes suggest) from their very different reading of Vatican II. Some of it results, they say, from very strong feelings of disagreement about particular questions such as...

  5. CHAPTER 1 Prologue
    (pp. 1-5)

    In the year 1994, Time magazine chose Pope John Paul II as its “Man of the Year.” Time explained its choice, noting that the Pope’s

    popular book and his unpopular diplomacy … share one philosophical core: “It always goes back to the sanctity of the human being.” … In a year when so many people lamented the decline in moral values or made excuses for bad behavior, Pope John Paul II forcefully set forth his vision of the good life and urged the world to follow it. For such rectitude—or recklessness, as his detractors would have it—he is...

  6. CHAPTER 2 The Early Writings
    (pp. 6-47)

    Between july 1948 and September 1949, Wojtyła worked as a parish priest in the small village Niegowić south of Cracow. Then he returned to Cracow, where he served for two years as an associate pastor in St. Florian’s parish. On September 1, 1951, the new Archbishop of Cracow,¹ Eugeniusz Baziak, ordered Wojtyła to take a two-year sabbatical from any kind of pastoral work in order to write a habilitation thesis.² Father Ignacy Różycki, one of Wojtyła’s former professors, suggested the topic of the compatibility of the ethical system of the German phenomenologist Max Scheler and revealed Christian ethics.³

    Max Scheler...

  7. CHAPTER 3 The Methodology
    (pp. 48-94)

    As we have seen, Wojtyła’s early writings indicate that he was conversant with the history of European philosophy. He knew Plato and Aristotle, was familiar with the Christian philosophy of St. Augustine and St. Thomas Aquinas, and moved knowledgeably among such modern thinkers as David Hume, Jeremy Bentham, Immanuel Kant, and Max Scheler. However, Wojtyła’s early work also proves that he reached beyond mere historical exegesis. The young thinker showed an impressive ability to integrate into his own work the thought of other philosophers. For example, in Lublin Lectures, Wojtyła borrowed from the twentieth-century psychology of the will, Aquinas’s metaphysics,...

  8. CHAPTER 4 Consciousness and Efficacy
    (pp. 95-112)

    The phenomenon of human efficient causality reveals itself most completely in the conscious act of the person.¹ Thus, in The Acting Person, Wojtyła’s analysis of human causality is preceded by his theory of consciousness. Wojtyła’s treatment of human consciousness clearly manifests his methodological and epistemological assumptions that result in his philosophical differences from classic phenomenology and modern idealism, as well as from twentieth-century neo-Thomism. But before giving a detailed account of Wojtyła’s mature theory of human efficacy, it is necessary to present the main principles of his theory of consciousness.

    Before Wojtyła outlined for the first time his theory of...

  9. CHAPTER 5 Transcendence and Integration
    (pp. 113-141)

    Etymologically, transcendence means to go beyond a threshold or boundary (transcendere). Wojtyła points out that in the domain of human action, transcendence has two different dimensions, horizontal and vertical. The former refers to a situation in which, in the intentional acts of cognition and volition, the subject steps out of his limits toward an object. The latter kind of transcendence points to the person’s self-determination and freedom.¹

    Wojtyła begins his theory of self-determination with some reflections about human freedom.² The subject’s freedom is most visible in human actions (agere) by which the person becomes morally good or morally evil. The...

  10. CHAPTER 6 Conclusions
    (pp. 142-152)

    The subject of this book, the human person as the efficient cause of his own action, locates the very center of Wojtyła’s philosophy. One reason for this is the intrinsic unity and constant interrelation of anthropology and ethics in the thought of Wojtyła. In his anthropological publications, he always analyzes the ethical implications of the anthropological theses. Correspondingly, when he writes about ethics, he is always interested in the question: “What concept of man underlies a particular ethical theory?” I have been able, therefore, to explore the fundamental themes of Wojtyła’s anthropology and ethics while at the same time safeguarding...

  11. BIBLIOGRAPHY
    (pp. 153-162)
  12. INDEX
    (pp. 163-170)
  13. Back Matter
    (pp. 171-172)