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Antropologiczny problem w filozofii dziejów: relatywne – absolutne
Rojek, Wojciech (Papieski Wydział Teologiczny we Wrocławiu, 2006)
Modem philosophy of history is essentially concerned with man and his deep relation to his own history. There are two Polish philosophers, Stefan Swieżawski (1907-2004) and Rev. Stanisław Kamiński (1919-1986), professors of Catholic University of Lublin, who made an effort to review the main problems of philosophy of history. Their remarks and conclusions concern the presence of the relative and absolute elements in human history form the content of the present article. W. Dilthey was the first philosopher, who strongly criticised Hegelian speculative metaphysics of history. He gave a new vision of philosophy of history which since that time has become a philosophy of man as a historical being. He also introduced a category of man’s historicity. The idea of historicity – temporality of human being – was developed by M. Heidegger. Although the concept of historicity is very useful in explaining a phenomenon of man, it may, if radically understood, introduce general relativism in the concept of man and basic human values. On the other hand, historical relativism does not need to be radical. The idea of man’s substantiality and ontic identity can be preserved even if some aspect of human life are perceived as relative to history. There are two basic ways of preserving the identity of man, absolute elements of his nature, his substantiality in spite of his historicity. The first one is a phenomenology of Dasein. Dasein – individual existence – builds its identity by uncovering the primal nature of „being” (Sein). The second one, which seems to be metaphysically more fundamental, is based on the idea of potentiality of man, who is living in history, in social conditions, actualizes himself as a person.
Marian Grabowski, Historia upadku. Ku antropologii adekwatnej, WAM, Kraków 2006, ss. 400
Rojek, Wojciech (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Problem zła dziejowego w ateistycznej historiozofii
Rojek, Wojciech (Papieski Wydział Teologiczny we Wrocławiu, 2008)
According to the German philosopher Karl Loewith, one of the most profound reasons for a philosophy of history is the human experience of evil and suffering inherent in historical processes. The explanation of the origin of evil given by the Bible, especially in Genesis, has become a pattem not only for Christian thinkers but also indirectly for the atheistic philosophers of history P. J. Proudhon, K. Marx and F. Nietzsche. P. J. Proudhon sees extreme poverty as the most basic form of evil in society. To liberate himself from poverty man has to reject God and become the sole master of the world. K. Marx examines reasons for evil found in the historical development of the social relations of production and property. The corruption of these relations causes man’s alienation and “false consciousness” The only way to liberate man is social revolution and building an ideal communistic society. F. Nietzsche sees the decadence of Western civilization and criticizes its groundless belief in progress. His solution is to reject the Christian ideal of man and to create the “Overman” who will reconcile freedom with necessity. All of these atheistic philosophers, though they reject the Christian cultural and philosophical heritage, use the biblical pattem for the explanation of evil. They agree that man needs to be liberated from the burden of the “original sin” of history. But in their atheistic and naturalistic views they leave man alone in fighting against evil conceived as absolute. Their solutions for liberating man from the evil of history seem to be deceptive.
Problematyka trwałego pokoju w ujęciu historycznym
Rojek, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1990)