Król, Remigiusz2024-09-302024-09-302007Wrocławski Przegląd Teologiczny, 2007, R. 15, Nr 1, s. 143-158.1231-1731https://theo-logos.pl/handle/123456789/20927Man in the learning of St. Thomas is compositum with folding – of coexisting substances. The human person needs both material, as well as spiritual goods, holding his/her own inalienable being and different subjects: societies and families. With the penetrating intuition and understanding St. Thomas assigned cells, in which best the human personality will come true to the man (being): as the existence the casual man recognizes himself as spiritual existence (at least bodily), existence, of which the Absolute is an ultimate rightness of both existing and acting. It is he is an aspiration and a purpose of getting to know that special creature. What’s more – and it is both a memorable contribution to the development of Christian philosophical anthropology and inheritances lasted for European – St. Thomas saw the man in the perspective of his possibility: as the dynamic being, for which the living unity is a feature of the excellence as a summons not that much for getting it on means of uniting both cooperating of the mind and combined in cognitive acts and moral – willpowers aimed at the Destination God Most High.plCC-BY-SA - Uznanie autorstwa - Na tych samych warunkachTomasz z Akwinuświęcidoktorzy Kościołafilozofiaczłowiekosobaosoba ludzkapojęcie osoby ludzkiejtradycjaThomas AquinassaintsDoctors of the Churchphilosophyhumanpersonhuman personconcept of the human persontraditionArticle