The sexual revolution of the 20th century was based on a redefinition of the body, which led to a new postmodern sexual ideal in which the body and sexuality were freed from the limitations of biology. This phenomenon was inserted within the logic of capitalism, which proposes itself as a “theory of everything,” that is to say, comprehensive of all human reality. Sexuality thus became an object of consumption, bowing to the logic of the capitalist system in which everything can (...) be bought and sold. This new sexual market is based on sexual freedom, giving rise to a fierce competition between users that reaffirms narcissistic, individualistic patterns. In this sense, through the theory of sexual capital, the monogamous structure that existed prior to the sexual revolution and the new polyamorous structure of postmodernity are compared, with the conclusion that the sexual revolution has generated new forms of unforeseen sexual violence. (shrink)

This work is developed within the context of the theological turn of French phenomenology (Janicaud), analyzing the notion of life that Michel Henry stages in the first of his works, The Essence of Manifestation. To this end, we intend to explain what the French author understands both by the alienated manifestation of phenomena in terms of representation or ontological monism, and by the self-manifestation of life that he privileges, which does not consist in placing the phenomena in the light of (...) a conscience, as would be characteristic of the first manifestation, but in a philosophy of Night that owes nothing in the strict sense to mundane transcendence. The latter is preceded and, in any case, made possible by the former. According to Henry, there is an absolute knowledge that is not susceptible to any progress, thus founding a pathetic philosophy by which life reveals itself (Parousia) without the need for intermediaries that would alienate its intimate immediacy. (shrink)

This article examines Karol Wojtyła’s concept of participation and alienation by starting the discussion on his personalist anthropology, leading to his structure of the human community. Wojtyła’s personalist anthropology reveals to us the nature of the human person as a unique, unrepeatable personal subjectivity. According to Wojtyła, the human act takes us to the knowledge and understanding of the person’s interiority and simultaneously allows us to have a glimpse of the human person’s specific complexity. Then, I analyze the correlation between (...) person-action in living and acting with other persons. Here, I attempt to demonstrate that if our existence has to acquire any human significance, it is that, rather than alienation, which makes such a unique experience possible. Finally, I explored the impact of the failure to grasp a genuine understanding of the human person and the capacity to participate in the humanity of other persons, setting a profound sense of alienation that dehumanizes us to our very core. This paper aims to answer the following questions: Given the actions that can be performed ‘together with others,’ how does the person’s acting with others affect the dynamic correlation of the action with the person? What is the significance of this participation for the personalistic value of the action? Why is alienation antithetical to participation? (shrink)

This paper explores a normative layer of Habermas’s public sphere in its relation to human rights. His public sphere came into being as a result of a spontaneous nonconformity manifested by the early bourgeoisie’s reaction to an absolutist regimen making inroads in the realm of basic human liberties; it managed to survive the changeable conditions of society and state thanks to its participants’ capability of cultivating collective self-determination, fed from the outset by the intellectual claims of modernity. Thereafter, the link (...) between Habermas’s public sphere and human rights bifurcates, leading concurrently to liberal individual rights (Menschenrechte) and to the republican freedom of popular sovereignty (Volkssouveränität). Further revisions and corrections transpose that simple dualism from the clear-cut bourgeois world of universal morality into the realm of legalism and the protocols de rigueur in the world of systems. Habermas integrates individual human rights and popular sovereignty in the procedures of a democratic state, overcoming this ostensibly irreconcilable duality in his genuine claim about the co-originality of civil autonomy. This thesis institutionally unifies universal pre-constitutional morality, with legalism regulating the democratic world of legal subjects (citizens) and their constitutionally guaranteed entitlement. (shrink)

The purpose of the article is to answer the question whether posthumanism is the end of the homo sapiens era. The multitude of posthumanisms can be reduced to two main views: cultural posthumanism and techno-humanism. Cultural posthumanism postulates a change in the image of man, while technological posthumanism postulates his enhancement. Posthumanist discourse cannot change human nature, but it does affect his condition. Although human nature is unchangeable, the corporeal-biological aspects of this nature are particularly susceptible to modifications. At the (...) same time, it is difficult to indicate the actual boundaries of where the introduced changes either enhance or impair man. (shrink)

The article discusses the influence of the Lublin school of Thomistic philosophy on the scientific and cultural life of Poland and the world in the 20th century. The author shows that the Lublin university, from the very beginning of its establishment, based its model of scientific life on the philosophy of St. Thomas Aquinas. This resulted from papal teaching (Leo XIII, Pius XI). The philosophy was developed remarkably during the communist era, when the Lublin Philosophical School was formed. It produced (...) numerous publications and created an environment that had a great influence on the intellectual life of Poland. The Lublin milieu, based on Thomism, entered into an effective discourse with the ideological currents that swept the Western world. In the interwar period, this was Bolshevik Marxism and National Socialism. In modern times, this discourse is conducted with the postmodern current and the neo-Marxist philosophy of the Frankfurt School. (shrink)

The central ideas that organize the thought of Tadeusz Styczeń are the person and its dignity, as well as the experience of truth. The guiding principle of ethical personalism that he formulates, “The person of others should be affirmed as one’s own, that is, for their own sake.” does not stop at the level of individualistic ethics, but is translated into some further issues of social ethics. The author of the article attempts to present and analyze the assumptions which, according (...) to Tadeusz Styczeń, constitute the anthropological and ethical basis of the order of a democratic state. If democracy is not just a myth and an empty slogan on the lips of politicians, it must become a tool for the affirmation of a person for societies following its paths – a self-governing human subject who is open both to knowing the truth and to others. Following Styczeń’s central ideas of personalism, the author’s deliberations aim at answering the key question of democracy: What is the essence and expression of being of this self-governing human subject among other self-governing human subjects, and how does it then take the shape of democracy? (shrink)