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CHAPTER ONE
INTRODUCTION
1.1Background of the Study
An advanced society is man. It is man by whom and for whom this focal point of the different changes and progressions in changes and headways are made. In any case, one adverse factor going with these changes is the viciousness or the debasement of the human person and his dignity, all the more disturbing is the brutality submitted by man against his person man. Today, there is such a great amount of savagery on the planet, consistently we find out about killings, kidnappings, assaults, fetus removal, psychological militant assaults, craving, wars and numerous different demonstrations of viciousness. Ironically, while the human person is the plain casualty of this brutality, it is likewise the human person who is the culprit of such savagery; man is at the same time the person in question and the guilty party. Man without a doubt is a mystery, for while he is presented with respect and considerate mindset, he is likewise fit for doing detestable and causing hurt against others. This brutal propensity happens in light of the fact that man neglects to recognize the specific poise of his inclination which is established in his crucial connection with God and stretched out to his kindred people. Man is ordinarily great, however he is likewise fit for doing detestable things. The Catholic Church through its lessons and works have constantly stressed the estimation of the person, while in the meantime recognizing the way that he is as much fit for corrupting himself. The Pastoral Constitution of the Church in the Modern World, “Gaudium et Spes” recognizes the numerous disparate and negating assessments of man about himself, one of which “magnifies man as the total proportion of all things and spoils himself to the point of despondency. The outcome is uncertainty and tension.”[1] But let us center on the more brilliant side of man, his dignity as a man. The “Gaudium et Spes,” citing the Scriptures, focuses on the fact that man was made “in the picture of God” and that he is equipped for knowing and cherishing his Creator. He was delegated by God to be the ace of every single earthly creature; was made a little lower not as much as the angels and delegated him with glory and honor.[2] For sure man is in a special position among God’s animals on the planet for only he is skilled with soul, with mind and will.[3] He is the main being in this world that we can call a man on account of his internal profound life. John Paul II composing as Karol Wojtyla stated:
A man varies from a thing in structure and in the level of flawlessness. To the structure of the person has a place an “internal” in which we discover the components of profound life and it is this that forces us to recognize the otherworldly idea of the human spirit and the impossible to miss perfectibility of the human person.[4]
In contemporary theory particularly in existentialism, we generally allude to the human person as a solid subject and a person man, focusing on the way that the human person isn’t only a unique and sensibly characterized idea, yet more essentially a solidly existing subject who exist together with his kindred human people and appointed for relational relationship.
At the beginning, let us push that the human person, both as a subject and a person man appreciates an unavoidable dignity.[5] This dignity depends on the specific truth that man is a being made by God in His very own picture and similarity. The book of Genesis reveals to us that God made man his own picture and resemblance, male and female he made him; man relies upon God for his reality and exercises. This essential dignity comes straightforwardly from God’s inventive demonstration not from any activity with respect to man.
While human person and human poise have turned into the most loved ideas and dictums in contemporary discourses, as in theory, human studies, legislative issues, and religion and even in dialogs about social and political issues, there is an absence of legitimate comprehension of what extremely these ideas and truths are. Once in a while, these substances I would state are regularly used to legitimize certain interests or methods of insight, similar to an administration program or arrangement that would advance the poise of the human person, when in certainty it doesn’t. So to draw in and gain acknowledgment of their projects or strategies, a few people would utilize the expressions “human person” and “human respect,” without completely understanding the implications and the ramifications of these substances. So there is a need to put on the discourse table these ideas and substances by and by to enable us to increase better bits of knowledge about them.
1.2 Statement of the Problem
This paper at that point is composed for two reasons. To start with, given the disturbing viciousness in our general public there is a need to reaffirm the esteem and dignity of the person. The idea of the human person and his characteristic dignity rises above all breaking points and limits relating to the distinctions in convictions, feelings, perspectives, societies and philosophies. By returning to the specific substance of the person and his respect, we will understand the amazing quality of the human person. Second reason is to increase important bits of knowledge from the rationalities of the human person and dignity which can fill in as our ethical guide in our connection with each other.
Furthermore, for our motivations we will swing to the musings of the St. Thomas Aquinas, who in spite of the fact that has a place with the medieval times, his thoughts are as yet significant today on the off chance that we can likewise revive his rationality and enable him to have a discourse with different philosophers about contemporary philosophical issues.[6] Another staunch safeguard of the human person and human dignity was John Paul II, who, before turning into the Supreme Pontiff and composing as Karol Wojtyla built up his own comprehension of the human person and protected in his works the respect of the human person.
While St. Thomas did not encounter similar revulsions and viciousness caused against the human person, Wojtyla was both an observer to and a casualty of these repulsions. Aquinas’ explanation behind composition on the human person is less close to home, it is more “objective;” Wojtyla’s reasons are close to home and the sky is the limit from there “abstract,” and he drew motivation from his very own encounters. Consequently, the topic of the human person and his respect is one thought or subject that goes through the entire of Wojtyla’s work like a regularly repeating topic. Numerous varieties are played on this topic as his idea advances however it generally stays underneath or inside them as the continuing subject.[7],[8] When he was chosen as Pope and adjusted the name John Paul II, he kept composition regarding this matter, his encyclicals, locations, and messages constantly addressed this subject. Be that as it may, with the end goal to demonstrate the embodiment of the person and his poise, he swung to the considerations of St. Thomas and re-appropriated Aquinas’ cosmology of the person.
[1] Gaudium et Spes , Part I Chapter I. #12
[2] Ibid
[3] Jove Jim S. Aguas, “Affirming the Human Person and Human Dignity: A Rereading of Aquinas.” in UNITAS, 75:4 (December 2002), 560.
[4] Karol Wojtyla, Love and Responsibility, trans. by H.T. Willets (San Francisco: Ignatius Press, 1993), 121.
[5] The term dignity was taken from the Latin term dignus which means worthy of esteem and honor, due a certain respect, of weighty importance. In ordinary discourse, dignity is used only in reference to human persons. The early Greeks, held that not all human beings have worth and dignity, most humans are by nature slavish and suitable only to be slaves. Most men do not have natures worthy of freedom and nature proper to free men, hence they never used the term dignity for all human beings but only to a few. While other traditions have limited dignity to some kinds of men, the Judeo-Christian tradition made human dignity a concept of universal application. See Michael Novak. “The Judeo-Christian Foundation of Human Dignity, Personal Liberty and the Concept of the Person,”
<http://www.action.org/publicat/m_and_m/1998_Oct/novak.html>.
[6] While others may have some resentment towards Thomism branding it as “medieval” we can still revitalize it by new hermeneutic that would allow new understanding of Thomistic principles. Aristotle and Plato lived much older than St. Thomas and addressed ancient issues, but we never brand their philosophies as too “ancient.”
[7] Peter Simpson, On Karol Wojtyla (Belmont CA: Wadsworth/Thomson Learning,),
[8] Peter Simpson, On Karol Wojtyla (Belmont CA: Wadsworth/Thomson Learning,),