Man-Person of Dialogue in the Light of Karol Wojtyła’s Personalistic Vision

In the midst of the problems of human division and separation which cause various human suffering, dialogue is a way that can give a hope for all mankind to reconcile for the sake of human unity. The path of dialogue is never easy, but it is very possible to realize it because it originates from the very essence of the human being as a person. Wojtyła never specifically wrote about dialogue, but as a pope, he is known as the Pope of Dialogue through his work and actions. All those were rooted in his mature philosophical thinking about the man as a person in the dynamic correlation with the action. This thesis wants to make explicit Wojtyła’s personalistic thought about dialogue so that it can be a theoretical and practical inspiration for dialogical actions or movements that use dialogue as a way to some certain good. This Wojtyla’s personalistic thought of dialogue can be understood in three inseparable dimensions. First, dialogue has an anthropological dimension because it is rooted in the dynamic relationship between the multiplicity of person in the community through participation. Second, dialogue also has an epistemological dimension because it is a searching together for truth. Third, dialogue has an ethical-axiological dimension because it is a shared path to realize the common good. From his various actions during his pontifical ministry, it must finally be realized that dialogue has a practical character. Dialogue is thus an actus personae that must be realized. To realize a dialogue, several basic attitudes are needed, including: love of the truth and humility in the presence of the truth, the openness to the others, mutuality including mutual acceptance, mutual understanding, solidarity, refusing conformity and withdrawal to the community, and finally, metanoia.En medio de los problemas de división y separación humana que provocan varios sufrimientos humanos, el diálogo es un camino que puede dar una esperanza viva para la reconciliación por la unidad humana. El diálogo nunca es fácil, pero es muy posible realizarlo porque parte de la esencia del hombre como persona. Wojtyła nunca escribió específicamente sobre el diálogo, pero fue conocido como el Papa del Diálogo a través de sus obras y acciones que tienen sus raíces en la idea sobre el hombre como persona en su correlación dinámica con la acción. Esta tesis quiere hacer explícito su pensamiento personalista sobre el diálogo para que pueda ser una inspiración teórica y práctica para las acciones o los movimientos dialógicos que utilicen el diálogo como una vía para el bien. Este diálogo del pensamiento personalista de Wojtyla puede entenderse en tres dimensiones inseparables. En primer lugar, el diálogo tiene una dimensión antropológica porque está arraigado en las relaciones dinámicas entre las personas de la comunidad a través de la participación. Segundo, el diálogo también tiene una dimensión epistemológica porque es una búsqueda conjunta de la verdad entre las personas de la comunidad. Tercero, el diálogo tiene una dimensión ético-axiológica porque es un camino compartido para realizar el bien común. De sus diversas obras durante su tiempo como el Papa, finalmente debe darse cuenta de que el diálogo tiene un carácter práctico. El diálogo, pues, es un actus personae que debe realizarse. Para realizar el diálogo, se necesitan varias actitudes básicas: el amor a la verdad y la humildad ante la verdad, la apertura a los demás, la reciprocidad incluso la aceptación mutua, la comprensión mutua, la solidaridad, el rechazo a la conformidad y la evasión, y finalmente, metanoia

Bonum Commune dalam Filsafat Barat

Apa itu baik? Apa itu kebaikan bersama? Inilah pertanyaan dasar yang ingin dijawab dalam seluruh isi buku Bonum Commune dalam Filsafat Barat. Buku ini pada dasarnya adalah kumpulan dari tulisan beberapa pengarang yang bersama-sama merefleksikan apa itu kebaikan bersama. Frame yang mereka gunakan adalah filsafat Barat dengan alur yang berurutan sesuai dengan pembabagan yang umumdigunakan dalam filsafat Barat, yaitu mulai dari masa Yunani Kuno hingga massa kontempore

PRINSIP PARTISIPASI DAN SOLIDARITAS DALAM VISI PERSONALISTIK KAROL WOJTYLA

Solidarity is not only about someone's personal sympathy with his neighbor. It is rooted in his personal and human values. Even it is not based on any similarity of common views, purpose or goals of life, or even primordialism. It is about values, humanity, and person. In the experience of each human life, self-consciousness allows each self to be conscious also of the other self that is the same and equal to himself. The other self is certainly enmeshed in my life and my-self is enmeshed in his life. This enmeshing or participation embraces all the dimensions of the human being as a person. It does not involve only some dimensions of human life. This enmeshment or participation is also not merely discourse or consciousness but rather manifests itself in concrete action because, in principle, it is only in action that we can acquire a complete knowledge of who man is as a person. Within the scope of social life, participation is the key to solidarity between self and the other self so that together they head towards the common good or bonum commune. Thus, there is no true solidarity if it is not geared towards the bonum commun

PRINSIP PARTISIPASI DAN SOLIDARITAS DALAM VISI PERSONALISTIK KAROL WOJTYLA

Solidarity is not only about someone's personal sympathy with his neighbor. It is rooted in his personal and human values. Even it is not based on any similarity of common views, purpose or goals of life, or even primordialism. It is about values, humanity, and person. In the experience of each human life, self-consciousness allows each self to be conscious also of the other self that is the same and equal to himself. The other self is certainly enmeshed in my life and my-self is enmeshed in his life. This enmeshing or participation embraces all the dimensions of the human being as a person. It does not involve only some dimensions of human life. This enmeshment or participation is also not merely discourse or consciousness but rather manifests itself in concrete action because, in principle, it is only in action that we can acquire a complete knowledge of who man is as a person. Within the scope of social life, participation is the key to solidarity between self and the other self so that together they head towards the common good or bonum commune. Thus, there is no true solidarity if it is not geared towards the bonum commun

Bonum Commune dalam Filsafat Barat

Apa itu baik? Apa itu kebaikan bersama? Inilah pertanyaan dasar yang ingin dijawab dalam seluruh isi buku Bonum Commune dalam Filsafat Barat. Buku ini pada dasarnya adalah kumpulan dari tulisan beberapa pengarang yang bersama-sama merefleksikan apa itu kebaikan bersama. Frame yang mereka gunakan adalah filsafat Barat dengan alur yang berurutan sesuai dengan pembabagan yang umumdigunakan dalam filsafat Barat, yaitu mulai dari masa Yunani Kuno hingga massa kontemporer