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Mieczysław A. Krąpiec, Człowiek i prawo naturalne, seria „Biblioteka Filozofii Realistycznej”, Polskie Towarzystwo Tomasza z Akwinu, Lublin 2009, s. 325.
Duma, Tomasz (Wydawnictwo Diecezjalne Adalbertinum, 2010)
Podstawy progresywności oraz uniwersalizmu filozofii św. Tomasza z Akwinu według Gallusa Mansera
Duma, Tomasz (Wydawnictwo Diecezji Zielonogórsko-Gorzowskiej, 2006)
Undertaken analyses demonstrated that an issue of the philosophical progressivism and universalism of philosophy should have been considered on a metaphysical level. Therefore, a progressive character of St. Thomas philosophy depends on objective, subjective, and methodological conditions of the philosophical cognition. On the other hand, a universalism of this philosophy manifests itself in its object, manner of human cognition, and common nature of all the men. It was stated that the actual and potential structure of the being and the cognition, which appears as a basis of the permanent perfection and complementation of human cognition, is a principle of the progressive and universal character of Thomas Aquinas’ philosophy.
Poznawać czy myśleć – spór o rozumienie poznania filozoficznego w świetle studiów Mieczysława A. Krąpca
Duma, Tomasz (Wydawnictwo Diecezjalne Adalbertinum, 2008)
The article concentrates on the specificity of philosophical cognition. Referring to M. A. Krapiec’s study, the author proves that the process of thinking is not to be necessarily identified with the process of cognition, as in fact the former is merely a secondary phase of the latter. When identified with thinking, the philosophical cognition would undermine the very sense of cognition, which means the understanding of reality. While based on thinking only, the philosophy does not grasp real things, but operates with abstracts of being and being’s representations (concepts). As for the correctness of philosophical thinking the laws of logic, with ensuring non-contradictory operations, are sufficient enough. However, any cognition, which aspires to be a philosophical one, has to come out from really existing beings. In the next phases of cognition, such beings are grasped more and more particularly and precisely – from their transcendental properties and principles, through their structure and categorial properties, until their individual characteristics and actions. The very first act of cognition is directed to real beings, which are immediately grasped in respect of their existence and real essence. The second act of cognition deals with signs. The being’s precedence in human cognition makes the philosophy charged not with a task of thinking about the world, but cognizing and understanding it within possible and verifiable limits. Therefore, according to Krapiec, the very first philosophical discipline is metaphysics, which has got real beings as its object. Thus, the philosophical cognition should preserve its objective character, as it is the only way to guarantee its realism.
Prawo naturalne a dobro osoby
Duma, Tomasz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Problem prawdy w myśli Platona
Duma, Tomasz (Wydawnictwo Diecezjalne Adalbertinum, 2011)
Teoria aktu i możności a poznanie Boga. Gallusa Mansera interpretacja teorii aktu i możności
Duma, Tomasz (Wydawnictwo Diecezjalne Adalbertinum, 2006)
Teoria aktu i możności a źródła dynamizmu bytu ludzkiego. Studium Gallusa Mansera interpretacji teorii aktu i możności
Duma, Tomasz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2006)
The dynamism is one of the fundamental manifestations of the human being. The explanation of its sources is a necessary step towards an understanding of the man. As an object of the article the human dynamism in aspects of its existence and action is taken. Refering to the works of Gallus Manser the undertaken analyses are based on the theory of act and potency, as each of these specified aspects can actualize the potentiality of the being composed by its act and potency. There is demonstrated that the existence of human soul and its essence are revealed by an analysis of the hylemorfic structure of the man. It leads to a conclusion, that the human soul must be created by God directly, since its existence is not identical with its essence. As the act of body the soul is a principle of human existence and a source of all its perfection. As the soul is not a pure act, then its action is realized by faculties, which are its direct source. The nature and activity of the faculties as well as their bilateral cooperation are explained by the theory of act and potency.
Teoria aktu i możności w funkcji ogólnego kryterium oceny poprawności dyskursu metafizycznego
Duma, Tomasz (Wydawnictwo Diecezjalne Adalbertinum, 2007)
The Foundations of the Human Person’s Dynamismin Karol Wojtyła’s Anthropology. A Study in Light of “The Acting Person”
Duma, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
In traditional anthropology, the problem of the dynamism of the human being was explained by means of human faculties that were seen as distinct from one another on the basis of the activities of man. Having accepted that the traditional approach is well-known and thoroughly elaborated, Karol Wojtyła proposed a complementary approach, enhancing the classical explanation of human dynamism by following the basic intuition of the person who reveals himself in action. In this article, through several steps, the author presents the framework of the basic thesis of Karol Wojtyła’s anthropology, which claims that the action performed by man includes the truth about not only his personal dynamism, but also the very subject of that dynamism itself, that is, the human person. The author shows Wojtyła’s stance beginning with the distinction of personal action made against the background of other forms of human dynamism. Then, he describes Wojtyła’s methods of explanation in reference to the Aristotelian theory of act and potency. Continuing, he analyzes the problem of causativeness of action, which will turn out to be crucial for understanding man as a person. Finally, he sketches Wojtyla’s conception of the fulfillment of man through his action.