Studia Bydgoskie, 2009, Tom 3

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    Koncepcja powołania w filozofii J. Ortegi y Gasseta
    Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
    According to Ortega y Gasset, life is not given to human beings in a readymade form; instead it is a task. Faced with their own existence, which happens, humans feel inclined to act, to do something, as they realize their insufficiency. Therefore, as Ortega says, people are beings that shape themselves; beings that must define their identities through their actions and thus determine what they themselves will become. That is a fundamental task which human beings must undertake as their life mission, each time taking into account the circumstances that form part of their lives. For Ortega this means that each person should discover their individual vocation. This article attempts to grasp the idea of vocation in Ortega y Gasset’s thought as well as present the place this life category holds in his philosophy. The voice of calling is regarded by Ortega as a radical reality that constitutes and dynamizes life itself. In order to understand your self, you must discover your vocation, which not only manifests itself as an imperative of will, but is also transitive in nature thus open to the meaning of circumstances. However, humans may either account for the voice of calling in their life designs or reject it. A life complete, in which a person finds their true identity – thus an authentic life – is one that contains an answer to their calling.
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    Podstawowe normy moralne i prawa człowieka
    Mazurek, Franciszek Janusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
    The Church’s social doctrine and consequently Catholic social teaching employ interdisciplinary and even multidisciplinary methods. This approach provides a complete picture of the human person as spiritual and bodily unity along with the innate and supernatural dignity of the human being justified by philosophical, theological and biblical anthropology. Human dignity is the supreme moral norm. Expressed in the language of law, it becomes a legal value and forms the basis for other principles and the source of all human rights. The first and foremost right of the human person is the right to life from conception to natural death. Each of us has personal, freedom-related, economic and cultural rights. Primate Stefan Wyszyński regarded the right to love as second only to the right to life; he also referred to the duty of love, which was a novelty. It should be stressed that Wyszyński played the most significant role in Poland after World War II. The Church protects the human person through its doctrine and education. People are capable of doing good and devising fair systems, but is also unfortunately able to do evil. Guided by egoism – the desire for power and profit – and seduced by false ideologies, they frequently set up totalitarian systems. This explains why the Church firmly rejects the ideologies of communism and liberalism. According to John Paul II, ‘…we cannot accept the claim that after the demise of social realism, capitalism remains the only model of economic organization.” Catholic social teaching is referred to as a personalistic doctrine, a concept developed by Jacques Maritain. The Church protects the human being through its doctrine and education, as those are the only means available for use. It is not the human person that should serve the Church or the state, but the other way round. After all, what really matters here is not just recognition or fulfillment of moral norms or human rights, as that would be art for art’s sake (sheer formalism). Each of us needs protection since we are imago Dei (a likeness of God); since we are the world’s great miracle (magnum miraculum mundi); since we are equipped with absolute dignity (Kant); since God Himself regards human dignity with respect (Pope Leon XIII); since it only with the human person on earth that God shares His reasonable freedom (Cardinal Stefan Wyszyński); and since each human countenance reflects the gleam of God’s glory (Pope John Paul II).