The Whole Self as Ontological Ground of Morality

               And so, the ontological ground of morality for Wojtyla is the ontological tendency of the “Acting Person” in his totality of body, soul, faculties, feelings, drives , intellect and will. And the active word is “experience” of this totality of the self by the self. And since the self is revealed to be created in the image and likeness of the divine Persons who are theologically appreciated as pure Self-gifts of engendering, obeying-glorifying and mutuality (Spirit), the ontological density of the person in himself is the ground of moral action. That is, as the divine Persons are relational and dynamic visa vis each Other, so is the human person tending relational to God and others.  

Thoughts on moral good: Modernity after Descartes separated “ought” from “is.” That is, facticity does not ground moral demand that this fact and not that “should” be done.’ Fact is fact is fact is fact. It simply is. It is not ontological “tendency.” Modern philosophy took this separaton of faith and reason and ran with it. If ontological reality is reducible to empirical facticity, then the experience of moral obligation that we all have has to have its causative foundation somewhere. And if it is not in the empirical fact, then it must be from within man himself as a “categorical imperative.” Karol Wojtyla hastens to say that this is true, but it is not mere subjectivist feeling but the whole ontological structure of the human person. Wojtyla was able to say that having done his homework on the phenomenology of the human person derived from Edmund Husserl through Max Scheler.      

               And so, the ontological ground of morality for Wojtyla is the ontological tendency of the “Acting Person” in his totality of body, soul, faculties, feelings, drives , intellect and will. And the active word is “experience” of this totality of the self by the self. And since the self is revealed to be created in the image and likeness of the divine Persons who are theologically appreciated as pure Self-gifts of engendering, obeying-glorifying and mutuality (Spirit), the ontological density of the person in himself is the ground of moral action. That is, as the divine Persons are relational and dynamic visa vis each Other, so is the human person tending relational to God and others.  

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