CURRENTNESS AND ORIGINALITY OF WOJTYLA'S ANALYSIS OF THE PERSONAL STRUCTURE OF SELF-DETERMINATION

The article starts from the hypothesis that the notion of self-determination and transcendency is the key to Wojtyla's notion of the human being and a creative continuation and supplement to Aquinas' objective personalism; to connecting classic thought with contemporary thought -particularly phenomenology; and that they represent an important contribution to personal anthropology and ethics. The notion of self-determination falls entirely in the fundamental notion of the philosophy of the person while the demand for self-determination falls in the fundamental premise of moral philosophy. The philosophical originality of Wojtyla's works is particularly manifested in endeavours to overcome unilateralism in philosophical approaches to the person that dominated postCartesian philosophy. Unilateralism primarily laid in approaching the person exclusively through realisation. The fundamental change we notice in Wojtyla's thought consists of his manner of observation, that is in his perspective. The basis of the >> The Person and Act << study presents the belief that the act as a special form of operari moment of the special appearance of the person. It deals with investigating the act that opens a person where the perspective of that person is decisive. Wojtyla's concept of the personal structure of self-determination is observed in the background to his attempt to develop a personal concept of action. Experience has a signifi cant role in Wojtyla's interpretation of action - actus personae - and in that regard, the phenomenon of analysis. Wojtila's work gives way to a new meaning to phenomenological method that is not exhausted in stages or eidetic reduction but represents a method that is relevant to objective and realistic philosophy. The phenomenological method is a >> transphenomenology of realisation << for Wojtyla and that means that he needs to enable a comprehension of >> who in fact is the subject of the experience <<. Wojtyla's analysis of the personal structure of self-determination gives us an insight in the real dynamics of the person. Self-determination presumes complexity of the person that is a specifi c dynamic structure. The act of self-determination as part of the totality of the experienced fact >> I act << in man emerges as the person and that means as a personal structure of self-possession and ruling with oneself. This personal structure is shown in every act of self-determination because in each of these acts it is realised once again. Man is not realised automatically through human nature but through the power of freedom and self-determination. In the free act that involves self-possession, self-determination and self-governance oneself the person transcends and when acting in harmony with the truth, realises itself. An analysis of the inner freedom of self-determination indicates a deeper, fuller meaning of freedom, i. e. it is not realised simply as an ability to choose but as a personal transcedency that involves the >> freedom for <<. That is a transcendency that the free act has towards realising the truth and good. An analysis of the personal structure of self-determination lets Wojtyla explain the meaning of human auto-teleology. It brings the transcendency of the person in the act into close relationship that belongs to the person due to the fact of fundamental freedom of self-determination. Man is capable of existing and acting for himself. He is capable of a certain auto-teleology and that means not only to set aims but also to be the aim of oneself. Wojtyla's analysis points out on what the subject of one's autonomy lies upon. It consists of succumbing to objective and transcendental truth that man realises and admits to in his own act, in forming the person to sincere good.