St. Karol Wojtyła's Philosophy Of The Human Person

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Chapter 4
Inquiry into the Possibility of Ecological Aspect in St. Karol Wojtyła’s Philosophy of the Human Person

A person is an objective entity, which as a definite subject has the closest contacts with the whole (external) world and is most intimately involved with it precisely because of its inwardness, its interior life.
- St. Karol Wojtyła, Love and Responsibility, 23.

Before delving into the vast subject, it is vital to recollect the important points that have been already touched upon the progression of the study. First, the researcher dwelt with the foundation of St. Karol Wojtyła’s conception of the human person which is grounded on metaphysics. Hence, he is indebted to Aquinas’ personalism where he draws his basis of the personalistic
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Karol Wojtyła’s philosophy of the human person. As regards to the researcher’s study, it is unusual to use Wojtyłan philosophy with respect to ecology. Basically, he is an avid ethicist and personalist. In fact, Peter Kreeft would describe him as the “greatest modern Christian anthropologist. ” However, in the present study, the researcher attempted to present Wojtyła’s philosophy of the human person, which in a way, also concerns with ecological issues. It is the researcher’s initiative to explore all the more the possibility of an ecological aspect of his philosophy. Since there are underlying principles in his philosophical anthropology which acknowledges the connectedness of the human person with the environment. As an academic pursuit, the researcher laid down the fundamental thought of St. Karol Wojtyła which is the metaphysical and phenomenological experience of the human person. This would be the basis in inquiring the ecological aspect of his…show more content…
First and foremost, it is God who is the efficient cause of the created world and the One sustains it. In St. Thomas Aquinas’ Quinque Viae, especially in the fifth way, he demonstrated that there is a God exists who created the world which is well-ordered and well-governed. This is to attain the “best result” (id quod est optimum), as Aquinas would described it. This gift of creation is a manifestation of God’s magnificence. Hence, Wojtyła presented a clear distinction between the order of nature and biological order. The latter, on the one hand, is on the realm of science that is something measurable and empirical. However, it does not capture the whole essence of the human person. The former, on the other hand, is something which connects the human person with his Creator. For him, this natural order is orientated towards self-perfection in order to attain the fullness of one’s existence or the concrete ‘I’. In that sense, it is clear that this order is something that is not measurable because it transcends beyond materiality. More so, in dealing with man’s relationship to God. To put this into Wojtyła’s

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