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Filozoficzno-religijna koncepcja personalizmu egzystencjalnego M. Bierdiajewa
Gorban, Richard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
M.Berdiaev’s personalism is characterized by sequence of thought and syste matization of the latter. Because of that one can literally name him a personalist. He believes that a man's personality is in the core of the reality, is the central existence and absolute value. It is in the in the embryo state. It is not given as clear, full, perfect nature, but under lies a man for the further development and realization. It creates the person’s backbone and essence. Complete formation and development of a man as a personality is only possible beyond the boundaries of the established reality, system and history, as they do not give a chance of absolute realization of a person in view of their determination. Freedom and spiritual being are essential for a person. They guide its way towards spiritual immaterial world, ultima tely to the Lord as a Perfect Entity.
Kwestia personalizmu ukraińskiego
Gorban, Richard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The author makes an attempt at showing the Ukrainian personalism on the example of several of its most important representatives: Grygorij Skorovoda, Pamfil Jurkevitch, Aleksandr Kulczyckij. He points that the Ukrainian personalistic thought - albeit still not very much developed - first of all has the anthropological character and is a profound reflection on the phenomenon of the human person. Like most of the personalistic Western thought, also the Ukrainian personalism focuses its attention on the problems of man and God. Within the Ukrainian personalism the idea of cordo-centrism was put forward and developed, which points to the spiritual center of man - the heart that is the center of the human person. A. Kulczyckij’s conception deserves special attention; according to this conception the human person, in order to be able to develop and fulfill himself, to realize and consolidate his place among other beings and his relations with them, should form the “personal superstructure”, that is his own conception of perception, relations and attitudes towards the surrounding reality, putting the concept of “person” in the center of everything. Kulczyckij does not limit his conception to theory only, but he sees the need of introducing the proposed personalistic ideas into the area of the Ukraine’s social-political life. The Ukrainian personalism clearly has Christian inspirations.
Myśl personalistyczna w rosyjskiej filozofii religijnej
Gorban, Richard (Towarzystwo Naukowe KUL, 2010)
The idea of personalism is present in the pre-Soviet Russian philosophical and theological thought. There were eminent philosophers who played meaningful roles in its development. The question about the relationship between God and man was important for them, and it is from this perspective that they treated man’s relationship to the whole reality created by God, and the interpersonal relationship. The most important question here remained the problem of man himself, who he is, what his place is among other beings, what tasks there are for him, and where he tends. In this knowledge of his own and the world’s reality the human person was a separate mystery. In his considerations each Russian thinker presented his own vision of the human person, creating thereby the Russian personalistic direction, or even the Russian school of personalism. The following thinkers played a great role here: Berdiaev, Shestov, Karsavin, Losski, and others.
Personalistic View of John Paul II on the Humanizing Function of Art in the Context of Dialogue between the Church and Artists
Gorban, Richard (The Pontifical University of John Paul II in Cracow, 2022)
This article presents the way John Paul II, the head of the Vatican at the beginning of the third millennium, theologically and philosophically substantiates and establishes the principles of a new humanism through the dialogue between the Church and art as the most personalized sphere of human activity. The conceptual essence of the key idea of the humanizing function of art, in the personalistic philosophy of art of John Paul II is revealed from the methodological standpoint of religious studies. It determines the particular nature and tasks of the renewed dialogue between the Church and artists, aimed to overcome the processes of depersonalization and dehumanization of culture, caused by atheistic humanism and growing increasingly during the 20th century. The author ponders on The Letter of Pope John Paul II to Artists and Towards a Pastoral Approach to Culture, two papal documents. Their appearance on the eve of the 2000th anniversary of Christianity became symbolic. These documents draw attention because, firstly, although the idea of a dialogue between the Church and artists as a way of embodying spiritual values of a new humanism in the theological and philosophical discourse of John Paul II had been formed over several decades, it found its conceptual solution precisely in these two papal documents. Secondly, it is in these two documents that the essence of the cultural policy of the 264th Pope is consistently set forth, meant to overcome the consequences of atheistic humanism and create a new humanism, and thus to overcome the civilizational anthropological crisis and develop a new ideological paradigm of the third millennium.