BODY

But man is not an island. He is a social being who lives with and is a being for others. As Karol
Wojtyla puts it, he finds his fulfilment in the other. This is especially true and of paramount
importance with the hardships of the current times. There is an even greater need for humanity to
take a stand and work together so as the community may prosper from all our efforts.

As man is a being for others, he ought to develop a mentality that seeks to promote living in peace
and harmony with each other amidst the differences that each individual has. Thus, there is a need for
man to be constantly ready to engage in meaningful dialogue with groups. Karol Wojtyla, known by
many as Pope John Paul II, is a well known proponent of this cause from his days a young student of
philosophy up until his election to the papacy. He described dialogue as “one of the authentic
attitudes to participate in a community.” Through dialogue, he becomes more of a person than he
would be if had been interested in his own affairs and not care for others.

When man engages in dialogue with others, he is going beyond himself and is transcending
towards the other person, hence participating within the community. Karol Wojtyla calls
transcendence as another name for the person as it fulfils his very nature as a social being. When a
person transcends himself, he acts according to his free will as a self-determining subject with the
personalistic and moral value of the action in mind. When this happens, he acts in a way proper to his
nature enabling transcendence to take place.

But man does not achieve transcendence alone. His actions are always directed towards something
or someone other than him. In the case of the other person, were man to act authentically towards
another I, recognizing the other as a fellow equal who commands respect, he acts not only for himself
but for others’ sake. This leads him to forming relationships eventually leading, ideally, to the we-
relationship and from there the community grows. In this way, he participates in the community
which is the name Wojtyla describes to this interpersonal and social dimension of transcendence.
Through participation, man finds more fulfilment in his nature as a being that acts with and for others
Really grateful po kmi ni Kuya Raven sa inyo Kuya Blaise for helping us out even with your busy
schedule! Thanks in advance.

Luis

The Value of the Body in the Conjugal Act as the Expression of Spiritual Love in Karol
Wojtyla’s Philosophy

In this study I will attempt to answer the question How can the body be an expression of spiritual love
during the conjugal act? The subproblems are What is Wojtyla’s notion of the dignity of the body? What
is Wojtyla’s view on the conjugal act? And What is the value of the body in the conjugal act according to
Karol Wojtyla?

This study is unique because all the studies on Wojtyla have often focused either the human person or
sexual ethics. Rarely have studies attempted to combine his sexual ethics with his notion of the human
person, which is what seminarians whom I have talked to who have used Wojtyla advice on doing. I wish
to follow this trend. It is unique because it is not an attempt to solve an issue paradigm that was the work
of Bro. Migs, but this one highlights the importance of the body particularly in the conjugal act to then
respond to the problems such as fornication, shamelessness, etc, which are prevalent among the youth
today.

TRANSCENDENCE IN SOLIDARITY: THE DUALISTIC PARTICIPATION OF THE PERSON

IN COMMUNITY ACCORDING TO KAROL WOJTYLA'S PHILOSOPHY.

SELF-DETERMINATION AS A MEANS TO LIMIT THE PROBLEM OF SHAMELESNESS IN

KAROL WOJTYLA’S SEXUAL ETHICS

A problem the researcher sees that is rampant at the present time, is the problem of shamelessness.
When a person is shameless, he removes the value of the person as a subject and instead becomes an
object of desire and of use. Instead of loving it, the person merely uses the person as an object to fulfil
their desires. The effects and evidences of shamelessness can be traced to so many factors in the present
age. One example is in the clothing people wear. Short clothing evokes concupiscence of the flesh. There
is also pornography, a rampant issue in the present age especially in the youth which degrades the
humanity of both the performer and viewer.

It is clear that the present generation is in dire need of reforming their notion of morality. By
addressing the problem of shamelessness, people will know how to act morally in front of others. The
researcher believes that Karol Wojtyla’s Concept of Self-Determination can help in addressing the
problem of shamelessness thereby restoring the dignity of the human person who is to be loved and
respected. Karol Wojtyla (1920-2005), a Polish philosopher who became Pope John Paul II, in his
philosophy of the human person emphasises the moral intimacy of person having witnessed the brutality
of Nazism and Communism and the excesses of the 1960s. Man is a subject who is irreducible to any
object and therefore has a dignity that demands respect. For man to control this desire and limit the
problem of shamelessness, he needs self-determination. It means that one is determined by oneself, and is
identifiable with deliberate choice and decision, and is something absolute proper and innate person.
When one is self-determined, he knows how to act the way he is supposed to do.

In this study the researcher will utilize Wojtyla’s notion of self-determination as a means to limit the
problem of shamelessness. It attempts to answer the main problem How can Wojtyla’s notion of self-
determination become a means to limit the problem of shamelessness? To further strengthen the study’s
claim it will also answer the sub problems: What is shamelessness according to Wojtyla? What is
Wojtyla’s notion of self-determination? and What is the effect of self-determination to shamelessness in
light of Wojtyla’s sexual ethics?

The researcher will attempt to accomplish this task by first discussing what shamelessness is
(especially since Wojtyla talks extensively about the issue in his work Love and Responsibility) to gain a
better understanding of the problem. Then he will go on to discuss how man achieves self-determination
as Wojtyla puts it in his philosophy of the human person. Finally he will show that though self-
determination, the problem of shamelessness can be limited and even prevented enabling the person to
treat others the way he is called to do, that is with love and respect. The study is significant because the
issue of shamelessness is discussed within Love and Responsibility is an issue rampant today especially
concerning the youth. Studies on Wojtyla have often focused either the human person or sexual ethics.
Rarely have studies attempted to combine his sexual ethics with his notion of the human person.

A KANTIAN POLITICAL APPROACH TO INTERVENTIONISM

The United States of America is a powerful nation on earth capable of influencing international events
thereby having a great dominance in the world. As the sole superpower, the United States has had a significant
role in the formation of the world as we know it today in virtually all aspects of society. One of the key
aspects of its foreign policy is its interventionism. This is defined as the interference of a government to the
political affairs of another country. This policy has its pros and cons. On the one hand it suggests a new wave
of imperialism where the affairs of weaker nations are effectively dictated by that of America, the effects of
which are significant both in history and in current events. On the other hand while it is easy to criticize
America for its failures, the good she has done vastly outshines it. The most significant claim they have for this
is globalization and the longest period of relative peace which the world has experienced in its history.

The question of whether or not the interventionist foreign policy introduced in America by Woodrow
Wilson in 1917 is a heated topic of debate among scholars. Should America be the world’s policeman? This
topic is of paramount importance because the current world affairs are affected by the hegemony that America
has over it. And with nations such as Russia and China that are taking steps to try and rise to the top to strip
and replace America as the dominant world power.

Immanuel Kant, a renowned eighteenth century German philosopher, was born in a period where
Europe was at the height of its imperial ambitions with the rise of Napoleon and of various empires that sought
to dominate other nations to gain wealth and spread their influence to the ends of the world. Writing on many
branches in philosophy, his political philosophy was influential in the unification of the German states into one
country. In his work Perpetual Peace (1797), Kant believed that peace in the world could be attained through
universal democracy and international cooperation the end result being the climaxing stage of world history. In
the said work, he listed several conditions necessary to end wars and create lasting peace. When it comes to
government Kant summarized the proper actions to be taken by them in his doctrine known as Rechtsstaat.
This doctrine limits the actions of government as a safeguard of the citizens against abuse of power.

The researcher sees the political thought of Immanuel Kant as crucial for understanding whether or
not the interventionism of great powers such as America is necessary to attain world peace. Therefore, this
study shall focus on Immanuel Kant’s political philosophy, specifically his doctrine of Rechtsstaat. Through
this study, the researcher will test whether interventionism done by great powers such as the United States is
beneficial or not to the attainment of world peace.

The researcher will accomplish this by first discussing what is Immanuel Kant notion of Rechtsstaat?
This is the centrepiece of his political philosophy found in his works such as Groundwork of the Metaphysic
HYPERLINK "https://en.wikipedia.org/wiki/Groundwork_of_the_Metaphysic_of_Morals" s HYPERLINK
"https://en.wikipedia.org/wiki/Groundwork_of_the_Metaphysic_of_Morals" of Morals. Afterwards in the
succeeding chapter, he will enumerate what are Kant’s conditions to attain peace in the world? This is
emphasized in his work Perpetual Peace: A Philosophical Sketch. Studies on his political philosophy ill also
be presented exposing its strengths weaknesses and significance. Having established Kant’s political
philosophy to the best of his ability, the researcher will then endeavour to discuss the notion of interventionism
to see Is interventionism beneficial to attaining world peace or not. Thus, the main problem of this study is to
establish Is foreign interventionism a means to attain world peace according to Kant’s political philosophy?
This study is significant because it explores the not as well popular but import political philosophy of one of
history’s greatest philosophers whose effects are significant though under appreciated

Immanuel Kant provides an excellent foundation for a research paper on ethics.

This is a topic suggestion on Kant and Ethics from Paper Masters. Use this topic or order a
custom research paper, written exactly how you need it to be.

Immanuel Kant provides and excellent foundation for a research paper on ethics. With his
categorical imperative clearly outlined, a student can present an in-depth look at one of the
most respected ethical philosophers known to man. Kant and EthicsWhen writing a
research paper on Kant, our writers recommend the following:

Begin by noting that his deontological approach rested in the belief that duty was
paramount in one’s life.

Every person had an obligation to respect and practice a moral law.

When writing your paper, recognize that “moral law” is very ambiguous and must be
classified.

The moral law is the foundation of his categorical imperative.

Kant’s categorical imperative was meant to serve as the foundation for all ethical
judgements. The main premise is that a person must act in accordance to an obligation to a
moral code, without concern for the outcome. Meaning, one must always do the right thing,
no matter what is going to happen to the self or to someone else. The word “duty” is used
often by Kant and there was no gray area when it came to duty. When an action goes
against the categorical imperative, it wrong, immoral and in violation of what a man or
woman should do.

At this point, it would be a good idea in your research paper to pause and reflect on
whether or not you personally agree with this. If it is a philosophy research paper, you may
want to inject personal reflection; however, if it is for an ethics class, simply report what
Kant is trying to say.

What is an individual? How the 21st century is molding an advanced philosophical

problem

In his work Love and Responsibility, Wojtyla describes shame as a natural tendency. It is what limits
and restrains us from doing, specifically acting, things that would harm us greatly were we to do so
without having though it over. As Wojtyla put “it is this extremely characteristic tendency of the human
person to conceal the values connected with him so that they do not obscure the very value of the
person.” He distinguishes between sexual shame and przeżywać (the natural shame of experiencing love
as an affair of the body). The former is a self-defense mechanism which is why there is the natural
tendency to avoid nakedness in front of others for example, and the latter speaks of the consciousness of
people to act with decency. Whatever the distinction it is clear that shame is a natural tendency of man as
part of his nature, to conceal not because it is bad but because the person recognizes the dignity of the
person. In other words, the sexual values of the person are good; but their proper place is in the context
of the whole—the whole person. But when the sexual values overshadow the whole, the person becomes
a potential object of use.”

Shamelessness rejects the healthy tendency to feel the reaction of the other person for having been used
and not loved.

Stachewicz

Freedom is revealed to us in an experience that Wojtyła briefly describes: “I can – I don’t have
to”… freedom appears to be the decisive moment for human agency… . Freedom allows us to
understand more fully the reality of man as a dynamic, acting subject (activity). Only in the area
in which “I act” am I responsible for my actions, so the moral moment is included… The
foundation of self-determination is self-possession. After all, one cannot make acts of self-
determination without self-possession: “You can only decide about what you really have”
(Wojtyła 1994a, p. 152). [154]

Dependence on truth seems to belong to the constitutive moments of human freedom. … “Duty
is an experimental form of dependence on the truth to which the freedom of the person is
subject” (Wojtyła 1994a, p. 199). Conscience, therefore, not only recognizes the truth about the
good, but is also to “make the act dependent on the known truth” (Cf. Wojtyła 1994a, p. 200). In
this way, human freedom (self-determination) appears in an integral relationship with the truth
about the good („good in truth”). In this way, a normative reality is formed in a person, extremely
important for his fulfi llment as a person, and especially its dimension that determines becoming
a good or a bad person. The connection of freedom with truth is often perceived as a restriction
of freedom, as it introduces into it – normative dimensions very reluctantly treated by people of
the age of late modernity (also known as postmodernity). (157)

(by Miguel Acosta)

through self-determination, the human being develops, in the future becoming what he himself
chooses by his freedom. The person is such when he possesses himself and is his only and
exclusive possession. The expression “I want” makes manifest the selfpossession in which a
person determines himself… More than being directed toward “something” outside, self-
determination is directed to itself, revealing another reality in the dynamic order: the objectivity
of the person…. By means of self-determination—will as property of the person in act—each
one governs himself.⁹ (157-158)
Knowledge directs the will. Only through its capacity to objectivize and present objects to the will
can it act (nihil volitum nisi praecognitum). (161)