{"id":51418,"date":"2025-08-06T10:13:51","date_gmt":"2025-08-06T08:13:51","guid":{"rendered":"https:\/\/www.omnesmag.com\/?p=51418"},"modified":"2025-08-07T11:21:42","modified_gmt":"2025-08-07T09:21:42","slug":"sens-istnienia-jako-zgodnosc-milosci-prawdy-i-wolnosci","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/pl\/firmas\/el-sentido-de-la-existencia-como-concordancia-de-amor-verdad-y-libertad\/","title":{"rendered":"Sens istnienia jako zgodno\u015b\u0107 mi\u0142o\u015bci, prawdy i wolno\u015bci"},"content":{"rendered":"

XX wiek by\u0142 hekatomb\u0105 kosztem wolno\u015bci, pod rz\u0105dami totalitarnych idealizm\u00f3w, kt\u00f3re przysi\u0119ga\u0142y dobrobyt i przynios\u0142y jego antynomi\u0119. Po prze\u0142omie w wolno\u015bci nast\u0105pi\u0142 odwr\u00f3t w stron\u0119 bezpiecze\u0144stwa. To szale\u0144stwo i atak na ludzkiego ducha. J\u00fcnger, w Zasadzka<\/em>Wyja\u015bnia: \"ogromna wi\u0119kszo\u015b\u0107 nie chce wolno\u015bci, a nawet si\u0119 jej boi (...) - wolno\u015b\u0107 to przede wszystkim \u015bwiadoma zgoda na istnienie i przyjemno\u015b\u0107, odczuwana jako przeznaczenie, urzeczywistniania go\". W \u015bwietle Zambrano niebezpieczna wolno\u015b\u0107 jest bardziej godna pochwa\u0142y ni\u017c cicha uleg\u0142o\u015b\u0107 i s\u0142u\u017calczo\u015b\u0107. Frankl wiedzia\u0142, \u017ce wszystko mo\u017ce zosta\u0107 mu odebrane z wyj\u0105tkiem jego indywidualno\u015bci: ostatecznej \u015bwiadomo\u015bci. <\/p>\n\n\n\n

Cz\u0142owiek dzia\u0142a po to, by czu\u0107 si\u0119 kim\u015b - wolnym - a nie po to, by rozp\u0142yn\u0105\u0107 si\u0119 w \"ca\u0142o\u015bci\", gdzie godno\u015b\u0107 zostaje odcz\u0142owieczona w t\u0142umie. Frankl wierzy w immanentn\u0105 transcendentaln\u0105 wolno\u015b\u0107, w kt\u00f3rej wola \u015bwieci ponad dynamizmem pragnienia. Dlatego wolno\u015b\u0107 jest antidotum na strach, poniewa\u017c to Prawda zapewnia ten etap \"\u015bwiadomej zgody z istnieniem\": \"Prawda was wyzwoli\" (J 8, 31-42). <\/p>\n\n\n\n

Frankl czerpie z egzystencjalizmu Kierkegaarda (indywidualno\u015b\u0107 i skok wiary w obliczu udr\u0119ki) oraz niemieckiego idealizmu i jego \"\u015bwiadomo\u015bci konieczno\u015bci\" (Kant i Hegel). Dla Frankla \"\u017cycie oznacza wzi\u0119cie odpowiedzialno\u015bci za znalezienie w\u0142a\u015bciwej odpowiedzi na pytania, kt\u00f3re stawia \u017cycie\"; cz\u0142owiek jest \"istot\u0105, kt\u00f3ra zawsze decyduje o tym, czym jest\". Jak u Rousseau: \"Wolno\u015b\u0107 to zdolno\u015b\u0107 do rozpoczynania od nowa w ka\u017cdej chwili\", a u Ratzingera: \"Wolno\u015b\u0107 oznacza akceptacj\u0119 z w\u0142asnej woli mo\u017cliwo\u015bci mojego istnienia\". Pojmuje on wolno\u015b\u0107 jako afirmacj\u0119 rzeczywisto\u015bci; nawet je\u015bli mo\u017cliwo\u015bci s\u0105 ograniczone lub do\u015bwiadczane, nadal s\u0105 mo\u017cliwo\u015bciami. \"Cz\u0142owiek nie wymy\u015bla swojego sensu \u017cycia, ale go odkrywa\".Al\u00e9theia<\/em>jako ods\u0142oni\u0119cie prawdy. <\/p>\n\n\n\n

Transcendencja<\/h2>\n\n\n\n

Wszyscy jeste\u015bmy wewn\u0119trznie wezwani do transcendencji. \"Amor veritas, amor rei\": kto kocha prawd\u0119, kocha rzeczywisto\u015b\u0107, w kt\u00f3rej objawia si\u0119 cz\u0142owiek. Frankl akceptuje cierpienie, poniewa\u017c nieuniknione nie mo\u017ce zasmuca\u0107 ducha wolnej duszy. Mesjanistyczny Lenin pyta\u0142 \"Wolno\u015b\u0107 po co?\"; wielu pod\u0105\u017caj\u0105cych \u015bcie\u017ck\u0105 zniewolenia - w terminologii Hayeka - kulminuje w nieprawo\u015bci i n\u0119dzy, nie wiedz\u0105c, \u017ce wolno\u015b\u0107 jest jedyn\u0105 drog\u0105. <\/p>\n\n\n\n

Poszukiwanie sensu przez cz\u0142owieka <\/em>Prowadzi do mi\u0142o\u015bci; \"mi\u0142o\u015b\u0107 wykracza poza fizyczn\u0105 osob\u0119 ukochanej osoby i znajduje swoje najg\u0142\u0119bsze znaczenie w duchowej istocie, wewn\u0119trznej ja\u017ani\". Bez prawdy nie ma wolno\u015bci, bez wolno\u015bci nie ma mi\u0142o\u015bci, ale bez mi\u0142o\u015bci nie ma prawdy, poniewa\u017c mi\u0142o\u015b\u0107 jest najwi\u0119ksz\u0105 z prawd; a je\u015bli mi\u0142o\u015b\u0107 jest prawd\u0105, a prawda jest mi\u0142o\u015bci\u0105, mi\u0142o\u015b\u0107 jest wolna. Teraz mo\u017cemy powiedzie\u0107, \u017ce prawda uczyni\u0142a nas wolnymi, poniewa\u017c mi\u0142o\u015b\u0107 uczyni\u0142a nas wolnymi do kochania.<\/p>\n\n\n\n

Chesterton, podobnie jak Frankl, odczuwa bezgraniczn\u0105 wdzi\u0119czno\u015b\u0107 za pi\u0119kno i potwierdza, \u017ce \"Szale\u0144cem nie jest cz\u0142owiek, kt\u00f3ry straci\u0142 rozum. Szale\u0144cem jest cz\u0142owiek, kt\u00f3ry straci\u0142 wszystko opr\u00f3cz rozumu\". Niepowodzenia otwieraj\u0105 drog\u0119 do u\u015bwi\u0119cenia: cierpienie jest narz\u0119dziem, dzi\u0119ki kt\u00f3remu \u0107wiczymy cnot\u0119 i ucz\u0142owieczamy si\u0119. Wbrew absolutnemu rozumowi, w skoku wiary odnajdujemy \u0141ask\u0119 Bo\u017c\u0105, wbrew upadkowi moralno\u015bci. <\/p>\n\n\n\n

Wolno\u015b\u0107, Prawda i Mi\u0142o\u015b\u0107: triada przeciwko strachowi. To, co efemeryczne, mo\u017ce pogr\u0105\u017cy\u0107 nas w absurdzie, bo czy\u017c nie jest apori\u0105, \u017ce rzeczy rodz\u0105 si\u0119 po to, by umrze\u0107? Ale Spinoza, w ostatnim scholium swojego Etyka, <\/em>Twierdzi\u0142, \u017ce to, co wznios\u0142e, jest r\u00f3wnie trudne, co rzadkie, a jego warto\u015b\u0107 polega na wolno\u015bci jako zgodno\u015bci z konieczno\u015bci\u0105: mi\u0142o\u015bci\u0105. Czy\u017c nie jest wznios\u0142e, \u017ce bezw\u0142adna materia i \u017cycie zbiegaj\u0105 si\u0119, a z nico\u015bci wy\u0142ania si\u0119 byt, jak wolno\u015b\u0107 z wi\u0119zienia? \u017bycie, w swojej zmienno\u015bci, chcia\u0142o kontemplowa\u0107 siebie, jak ucze\u0144 rozpoznaj\u0105cy siebie w odbiciu innego. Sensem \u017cycia jest prze\u017cywanie go w Prawdzie, poniewa\u017c zostali\u015bmy stworzeni do \u017cycia, wolni w niej. <\/p>\n\n\n\n

I z wdzi\u0119czno\u015bci dla Stw\u00f3rcy odwzajemniam Jego mi\u0142o\u015b\u0107 w poni\u017cszym wierszu: Lumen gloriae <\/p>\n\n\n\n

Istot\u0105 jest sp\u00f3jno\u015b\u0107 i zgodno\u015b\u0107, <\/p>\n\n\n\n

odwag\u0119 w obliczu apostazji, strachu i nienawi\u015bci, <\/p>\n\n\n\n

wolno\u015b\u0107 i mi\u0142o\u015b\u0107, obrona i honor, <\/p>\n\n\n\n

Pochwa\u0142a za dzia\u0142anie, wstyd za niepok\u00f3j.  <\/p>\n\n\n\n

Nie boj\u0119 si\u0119 \u015bmierci, dlatego kocham \u017cycie, <\/p>\n\n\n\n

Odkrywam siebie i rozpuszczam si\u0119 w prawdzie, <\/p>\n\n\n\n

a je\u015bli si\u0119 w nim uformuj\u0119, to co dopiero go uzdrowi\u0107,\u00a0<\/p>\n\n\n\n

poniewa\u017c nie mo\u017cesz temu zaprzeczy\u0107, gdy ju\u017c to rozcie\u0144czy\u0142e\u015b.  <\/p>\n\n\n\n

Jeste\u015bmy sko\u0144czon\u0105 \u015bwiadomo\u015bci\u0105, zagubion\u0105, <\/p>\n\n\n\n

dusz\u0105c nasze najg\u0142\u0119bsze pragnienia, <\/p>\n\n\n\n

dla nowego \u015bwiata, bez zas\u0142on i krzyk\u00f3w, <\/p>\n\n\n\n

kt\u00f3ra zaczyna si\u0119 w momencie naszej \u015bmierci.  <\/p>\n\n\n\n

A nie ma wi\u0119kszego podboju ni\u017c mi\u0142o\u015b\u0107, <\/p>\n\n\n\n

ni\u017c metafizyka ludzkiej dumy,\u00a0<\/p>\n\n\n\n

naszej istoty, poza jej zrozumieniem, <\/p>\n\n\n\n

wolno\u015bci, zrozumienia i serca.<\/p>","protected":false},"excerpt":{"rendered":"

El siglo XX fue una hecatombe a costa de la libertad, bajo idealismos totalitarios que juraron prosperidad y trajeron su antinomia. Tras un avance en libertad, se retrocede hacia la seguridad. Esto es un dislate y un ataque contra el esp\u00edritu humano. J\u00fcnger, en La Emboscadura, esclarece: \u201cuna gran mayor\u00eda no quiere la libertad y aun le tiene […]<\/p>\n","protected":false},"author":2425,"featured_media":51420,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_members_access_role":[],"_members_access_error":""},"categories":[47],"tags":[],"class_list":["post-51418","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-firmas"],"yoast_head":"\nEl sentido de la existencia<\/title>\n<meta name=\"description\" content=\"\u00bfCu\u00e1l es el sentido de la vida? En Frankl encuentro dos puntos cardinales: libertad y amor. 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