Philosophy and theology were generally of a rhetorical character (the object is treated as a thing), even personal beings like man, God - are treated as objects, which is supposed to convey the objectivity of the approach. The author of the article changes this approach by leaving the category of a person and taking everything in the aspect of personalism as a system. In the current general understanding, a person in the concept of Boethius rather means man as a rational nature. Personalism assumes that a person is a subsistence in the way of someone in relation to the whole reality or a subsistent substance subsisting with a unique self or subsisting as someone in the nature of being. Philosophy and theology as systems come not from philosophical principles, but from the fact of a person as a central reality. The person is the highest kind of being, beyond which there is no higher, that is why God without a person would be infinitely lower than man. And every element of reality becomes understandable in the relationship between the human person and the divine person.ks. prof. dr hab. CZESŁAW STANISŁAW BARTNIK – emerytowany prof. KUL; teolog, filozof, historiolog, publicysta społeczno-polityczny; twórca systemu personalizmu uniwersalistycznego i autor dwutomowej Dogmatyki katolickiej. Doctor honoris causa Papieskiego Wydziału Teologicznego we Wrocławiu.Katolicki Uniwersytet Lubelski Jana Pawła IIIngarden R, Spór o istnienie świata, 3 tomy, Kraków – Warszawa 1947-1948, 1981.Jędraszewski M., Wobec innego, Poznań 1990.Laozi (Lao-tse), Daodejing.Łyczkowska K., Mitologia Mezopotamii, Warszawa 1981.Poczobut R., Kategoria osoby w kontekście kogniwistyki, „Ethos” 20(2016) nr 4, s. 133-151.Schlögl H. A., Starożytny Egipt, Warszawa 2009.Trojan M., Na tropie zwierzęcego umysłu, Warszawa 2013.49910
