Chapter V

CONCLUSION
A. Summary
In this paper, the researcher hermeneutically read and interpreted Karol Wojtylas
concept of love and human sexuality. In the presentation of each chapter, specific topics have
been presented in order to explain further Karol Wojtylas notion of love and human sexuality
especially in relation to the contemporary time.
In chapter I, the researcher presented the introduction. It has been mentioned there that
love has a different connotation now from before. The main problem to be resolved is that what
is the notion of love and human sexuality in Karol Wojtyla? Then three sub-problems were
presented to support the main problem. These are how is Karol Wojtylas concept of love and
human sexuality related to vocation, be for peace and against violence and related to communal
solidarity? Significance of the study focused on the importance of this paper to the writer,
congregation the Church, seminarians and for the academe. The scope and limitation focused
on the topics mentioned and covered by this study. The methods foreshadowed the things
discussed by chapters. The review of related literature and studies presented different related
books and journal articles that helped in deeper understanding of this paper. The definition of
terms defined the important technical terms based on the understanding of the philosopher
Karol Wojtyla. The biographical sketch of Karol Wojtyla introduced the life and works of the
philosopher. This chapter introduced the main concept of this paper, the problem that this paper
would like to solve and the related studies and literature that will support this study. This chapter
also provided the basic information with regard to how significant this study is and how far this
study will reach with its own limitations. Karol Wojtylas concept of love and human sexuality
was introduced for a better understanding with regard to his philosophical discourse.
In chapter II, the researcher presented the answer to the first question which is all about
the relation of Karol Wojtylas concept of love and human sexuality to vocation. According to
Karol Wojtyla, human persons have been endowed with the gifts of intelligence and will.
Humans through reason can open to the light of faith, understand how wide, how long, and how
deep Gods love is. They come to know and believe in the love that God has for them. They
come to know that His love is the source of their lives and the force that moves them to respond
to love by loving. By the gift of their wills, they can choose to freely love and to freely live
according to their dignity as human persons.
The greatest dignity of the human heart is its capacity to freely choose to love. It is the
dignity to have been able to choose ones husband and wife and to have chosen because one

loved him or her. It is the dignity and responsibility to protect this love from all the interior or
exterior forces that oppose and weaken love. Humans are made to give themselves to another
and to receive another. Their very physiological make-up demonstrates this. And this mutual
giving and receiving is to be fruitful by bring forth new life. Thus, in the depths of their being,
hearts that require a spouse and children for the fulfillment of our being and vocation whether
that spouse be of the natural order and the children be biological children; or the spouse be
Christs, as in the case of religious sisters; or the spouse be the Church, the Bride of Christ, as
in the priestly vocation; in the two latter instances ones fatherhood or motherhood is a spiritual
one.
The human person finds his or her fulfillment only through the love that is best illustrated
through familial relationships. Karol Wojtyla consistently says that for this reason Christ came
into the world through means of a family to show the humaninity that this is where love starts.
And if love starts in the family, then the family becomes the first school of love the place, the
environment, and the context in which each member can be formed in and also practice the
ways of love. An important part of this task is educating the children for love by teaching them to
care for others, to share, to know love as self-giving according to the Gospel of Christ. Children
have to be taught the primacy of love, the values of self-sacrifice and of seeking the common
good.
The best school for this is a family where parents put this into practice. The children
need to learn to revere and welcome new life and to see the joy of openness to life. Children
need to see discipline as formation, to be helped so as to become self-disciplined. This must be
learned from parents who give example of moderation in all areas, parents who place their
priorities in the values of their heart. Children must become tender and compassionate towards
others, and that is so easy to imitate when they see parents who cherish each other, who
communicate with each other, who share their lives as one flesh, and as one heart. Children are
to be educated in purity, in pure love in real, concrete, strong, and pure ways of showing
affection. This education for love will form mature and stable personalities, virtuous hearts,
loving hearts. Children need to be formed in the school of the virtues. Therefore, virtues need to
be taught, honored and practically lived in the family. Love is put to test when the fire and
passion of the beginning seem to have lost some strength, when the sensual and emotional
reactions themselves have grown weaker, and when sexual attraction as such has lost some of
its effect. That is the time when the inner force of love can become stronger. It is the time when
the value of the person and the totality of the heart of the other becomes so visible, so tangible,
because the outer self begins wasting away and the inner self is being renewed. This is the time
81

when the heart of the other is contemplated in a new dimension and from a new angle and
when the attention, values, and beauty of the other persons heart become a primary value,
become the reason for love, and become its choice. The humanity must not ever forget that the
essence of their existence is love, that the path of living it is a communion of love, that the first
place to learn it and practice it is the family, that the way to mature it is faithfulness to it in times
of trials and that the way to manifest it is by making it visible and perceptible to those to whom
your love must be revealed.
In Chapter III, the researcher presented the answer to the second question which is all
about Karol Wojtylas concept of love and human sexuality for peace and against violence. Karol
Wojtyla sets forth the postulate that ethics should be based upon its own specific experience by
appealing to the situation which exists in contemporary ethics. This situation reflects two radical
tendencies in the theory of science toward which modern and contemporary philosophical
thought gravitates. One of these is radical empiricism. This requires that ethics be based upon
experience but understands this same experience in such a narrowly sensualists manner, that
according to its agenda it refrains from posing the question which is proper to ethics, what is
good and what is evil.
Karol Wojtyla seeks to unite these divergent systems of ethics by appealing to an
integrally conceived experience of morality which lies at the basis of ethics and to its careful
explication. In the mind of the author of The Acting Person the appeal to experience is intended,
not only to overcome the extremism of Hume's empiricism and Kantian apriorism, but also to
harmonize the divergent tendencies which can be observed in the framework of classical
philosophy. On the one hand, the Thomistic philosophy of being treats the problematics of
morality in too objective a manner at the cost of diminishing the subjective dimension which is
so important for a philosophy of morality.
On the other hand, the philosophy of consciousness which is represented by Scheler
and the other phenomenologists excessively subjectivizes morality by isolating it from its real
foundation in the human being. It is impossible not to notice how the logically sequential stages
which characterize moral value more and more clearly uncover the dignity of the bearer of moral
value, a dignity strictly linked with the personal structure of his being. The critical remarks
addressed to Scheler in the above mentioned article "The Problem of the Theory of Morality"
can be reduced to one fundamental criticism.
Scheler failed to see the essential link between moral value, on the one hand, and man
and his activity, on the other. This link shows the foundation of moral values in man himself and
explains their specificity. Again, this link through these moral values permits us to encounter
82

man in that which differentiates and distinguishes him from other terrestrial creatures. The
normative foundation of values, their reference to act and through act to the person, their
special double character as object-oriented and subject-oriented and finally the mark of
apodietic obligation--all these show that the proper position of moral value is the theory of
"medium quo": by experiencing these, we experience the dignity of the person to which these
values point by their entire structure. Man has a superior position in relation to all of nature. He
stands above all that we encounter in the visible world. This conviction reaches both to the
individual and to the human community conceived of in the widest possible sense.
The experience of morality seems to reveal this truth most sharply. The entire foregoing
introductory analysis of moral value shows that this value and its complex specifics can be
understood ultimately only when in it there is seen the manner in which the person "demands"
the right to be treated as an end and not in a utilitarian manner. He who does not conceive of
these values in such a manner, who respects these values not by reason of the dignity of the
person but because they are promulgated by the power of some authority, or only because their
observance seems to him to be profitable--such as man demonstrates his own moral immaturity,
for he has failed to see that which essentially constitutes moral good or evil. However, and this
is one of the most important notions in The Acting Person, it is not only for theoretical
knowledge that this moment of truth has so essential a meaning. Acts of the will, too, can be
understood only when we see their "reference to truth and their inner dependence on truth." A
rational choice must be based on the recognition in the chosen object of the truth about its
good, otherwise it would not deserve to be called a rational choice; it would not deserve to be
called an act of a person. The essential condition of choice and the ability to make a choice as
such, seems to lie in the specific reference of will to truth, the reference that permeates the
intentionality of willing and constitutes what is somehow the inner principle of volition.
The judgment by which a subject recognizes the truth about himself and which also
summons the subject to acknowledge this truth by a morally good act is the judgment of
conscience. In this judgment there occurs an unusual "self-binding together" of the subject by
means of the truth about himself which brings into the full light of day the self-transcendence of
the person. This is the truth obtained by an insight into oneself by only I can cognitively grasp
myself. In this sense, this truth is not transferable, accessible to no one besides me in all its
obviousness, fullness and strength. This is the truth about my inwardness perceived only in an
interior cognitive experience; it is the subjective dimension of truth. It is, however, the objective
truth about my subjectivity; it is not created by the subject but recognized by him.

83

In Chapter IV, the researcher presented the answer to the third question which is all
about the relation of Karol Wojtylas concept of love and human sexuality to communal
solidarity. Scheler said that true solidarity participates in the highest form of love between
persons. Members in a true community of persons relate to each other on the basis of
transcendence, responsibility, and irreducibility. Social acts are inter-linked and moral acts affect
the community of persons surrounding the acting person. Clearly, Schelers concept of person
is of fundamental importance. This is so because Scheler ascribes personhood to the highest
form of social group, and not just to individuals. In Schelers system, the individual is connected
to the community in a reciprocal relationship such that individual members of a community are
co-responsible for the life of the community, just as the collective whole of the community is coresponsible for each of its members.
For Karol Wojtya, the twin structure of human willing and acting serves as the basis of
morality and it is only because of the structures of self-determination and self-fulfillment that
mans willing of objects external to himself has any lasting personal significance. Moreover by
doing good, a person becomes good; and by doing evil, one becomes evil. According to Karol
Wojtya, the activity of the conscience is not merely cognitive; conscience has an active role in
distinguishing the element of moral good in the action, forming a sense of duty with respect to
the good, and subordinating ones freedom to the moral truth of that good. As Buttiglione
explains, only in freedom can a person acknowledge and submit oneself to the sense of duty
which is the manifestation of the fact that the persons self-realization depends on the truth.
A persons free response to a good is what constitutes moral value, and a persons
willing submission to the truth is a moment of self-transcendence of the person in the action and
the subject becomes an object in the sense that it is the first to sustain the effects of its own
action. In effect, this is a description of virtue ethics: the person becomes more fully a person by
engaging in the act most proper to persons. In other words, person and action are not two
separate and self-sufficient entities, but rather a single deeply cohesive reality. As the process of
integration progresses, there develops a greater correspondence between the active and the
affective dimensions in man with the result that the will, guided by the light of reason, learns
how to choose and to adopt the real good. In the fourth part or the final chapter of The Acting
Person, Karol Wojtya considers the topics of intersubjectivity and community. Existentially and
phenomenologically speaking, the person is never an isolated subject.
Accordingly, integration refers not only to the inner unity within a person, but also to the
unity achieved between persons in community. This final chapter of The Acting Person is the
only place in which Karol Wojtya develops the concept of solidarity in his philosophical writings
84

prior to becoming Pope John Paul II. Membership in particular communities is often an accident.
By birth, one participates in a particular family rather than another, for example. At the most
specific level of family or village, the attitude of solidarity is intimately bound to ones sense of
ones personal nature and shared responsibility. However, the attitude of solidarity is not
grounded in an emotional attachment. Rather, solidarity is an ontological reality that at its most
universal level corresponds to the common good of all human persons. The primary experience
of a particular community such as family or tribe also limits and, in some respects removes to a
more distant plane or even overshadows the broader concept of neighbor. In this sense, Karol
Wojtya defines neighbors as all human persons united in the community of those who
participate in the universal common good.
Karol Wojtya notes that the challenge is to broaden the scope of each person so that
they see beyond the particular responsibilities of family and local community to include all
human neighbors in the exercise of solidarity. In an authentic work situation, humans become
increasingly human not despite work but because of it. Our basic problem is not an economic
one; Tischner wrote, neither is it political. Economics and politics are only derivative problems.
Our basic problem is a problem of conscience. At issue is for conscience to begin to govern our
entire work. By engaging in labor one is cooperating in historys creation, since work is a
particular form of interpersonal conversation in lifes service. Ones life is a basic value for
without it one cannot choose values that give life meaning. Therefore, human activity that brings
death instead of serving life is not work. Works internal logic strives toward a communion of
people in such a way that solidarity does not supplement work but is its natural outcome. As the
political work of a community, justice cannot but begin with an authentic dialogue about the
values that are to be expressed and served by work. Although Tischners writings do not
constitute official Catholic social teaching on solidarity, his contributions certainly represent the
kind of non-official reflection and praxis that fills out Catholic social thought beyond the
encyclicals.
Grounded in the dignity of the human conscience and the fact of human
interdependence, Tischner presents a compelling, account of solidarity as the praxis of a
community engaged in work, in conversation about what it values. A commitment to solidarity,
therefore, entails not only an intellectual commitment to the dignity of the human conscience
and the fact of human interdependence, but also to the work of dialogical engagement about
common values. From Tischner, we learn that solidarity entails a personalist understanding of
work, an acknowledgement of human sociality and intersubjectivity, and a particular
commitment to the praxis of dialogue.
85

In chapter V, the researcher presented the summary, critical analysis and

recommendation. The summary expounded the answers to the three sub problems to deepen
the understanding of Karol Wojtylas concept of love and human sexuality. the critical analysis
synthesized the connection between the topics presented. The recommendation presented the
rooms for improvements in this study.
B. Analysis
This paper answered the main problem which is all about the notion of love and human
sexuality in Karol Wojtyla. To have a detailed analysis on the main problem, three sub-problems
were created. The first is all about the relation of Karol Wojtylas concept of love and human
sexuality to vocation. The second is all about the relation of Karol Wojtylas concept of love and
human sexuality for peace and against violence. And the third is all about the relation of Karol
Wojtylas concept of love and human sexuality to communal solidarity.
The first problem is answered in the second chapter of this thesis. The researcher found
out that for Karol Wojtyla, the human person is made to love and be loved. Creating the human
race in His own image and continually keeping it in being, God inscribed in the humanity of man
and woman the vocation, and thus the capacity and responsibility, of love and communion. Love
is therefore the fundamental and innate vocation of every human being. In his book Love and
Responsibility, Karol Wojtyla would like to remind of a truth so much forgotten in our times, a
truth that reveals the essence of our identity and vocation. Love is meant to be lived in
communion. Humans are made to give themselves to another and to receive another. Their very
physiological make-up demonstrates this. And this mutual giving and receiving is to be fruitful by
bring forth new life. Love must be formed in the school of love which is the family. The human
person finds his or her fulfillment only through the love that is best illustrated through familial
relationships. Karol Wojtyla consistently says that for this reason Christ came into the world
through means of a family. Marriage and family are a school where persons learn to love and
where their hearts can be shaped for love. The family is a school, in the profoundly formative
sense, for all members of the family and true formation must change hearts. Love must be
perceived.
The second problem is answered in chapter III. The researcher found out that as a
philosopher, Karol Wojtyla is interested in man as a dynamic subject who is able to fulfill himself
by fulfilling acts which correspond to him as a person with regard to their contents and the
manner in which they are realized. He sets forth the postulate that ethics should be based upon
86

its own specific experience by appealing to the situation which exists in contemporary ethics. In
his mind, the appeal to experience is intended, not only to overcome the extremism of Hume's
empiricism and Kantian apriorism, but also to harmonize the divergent tendencies which can be
observed in the framework of classical philosophy. On the one hand, the Thomistic philosophy
of being treats the problematics of morality in too objective a manner at the cost of diminishing
the subjective dimension which is so important for a philosophy of morality. On the other hand,
the philosophy of consciousness which is represented by Scheler and the other
phenomenologists excessively subjectivizes morality by isolating it from its real foundation in the
human being. The aforesaid characteristics of the experience of morality, although they have
revealed such an important truth about the dignity of the person as the bearer of moral values
need to be treated further, specifically as regards the manner in which the subject comes to
know these values and is joined with them in action.
The third problem is answered in chapter IV. The researcher found out that Max Scheler
made on Karol Wojtyas understanding of solidarity as it was developed in Wojtyas major
philosophical work The Acting Person. In Karol Wojtyas doctoral dissertation in philosophy, he
engaged in an extended analysis of the ethics of Max Scheler, one of the foremost thinkers in
phenomenology. Scheler said that true solidarity participates in the highest form of love between
persons. Members in a true community of persons relate to each other on the basis of
transcendence, responsibility, and irreducibility.
Karol Wojtya introduces the concept of solidarity as an authentic attitude that allows the
realization of the person through participation in community. The attitude of solidarity is the
natural consequence of the fact that human beings live and act together. It is the attitude of a
community in which the common good properly conditions and initiates participation, and
participation in turn properly serves the common good, fosters it and furthers its realization.
Solidarity means a constant readiness to accept and to realize ones share in the community
because of ones membership within that particular community. The common good upon which
the community of persons depends is the set of conditions that enable persons to achieve
transcendent and integrated self-realization through action. One who participates in community
must be careful not to infringe upon the obligations and duties of others, but also be ready to go
beyond the limits of ones own normal responsibilities on behalf of the good of others when they
are incapacitated or unable to do so themselves.
In other words, this paper points out that in the contemporary time, Karol Wojtylas
concept of love and human sexuality is beneficial especially for the youths. Love is the vocation
of all. It must be well understood because it is manifested in human sexuality. being a vocation,
87

love and human sexualitys goal is to bring peace and against violence. And lastly, love and
human sexuality is destined for communal solidarity.
C. Recommendation
The researcher as mentioned in the scope and limitations accepted the fact that there
are rooms for further research in this thesis. Therefore, the researcher would like to recommend
for the next generation whom might based their reference in this thesis that Karol Wojtylas
concept of love and human sexuality be more elaborated in other perspective. There were only
three main points that were discussed in this paper. There are more points to be discussed in
karol Wojtylas concept of love and human sexuality.
It would be highly recommended by the researcher to expose more concept of Karol
Wojtyla in the contemporary world in order to bring back conservatism of the secularized society
when it comes to love and human sexuality. the main purpose of this thesis is to somehow
philosophically explain the essence of love and human sexuality especially to the youth of today.
Specifically, it is recommended to have a further study on love and human sexuality.
There are a lot of sub topics that could be covered by this topic. For the future researcher in line
with this thesis, it would be a great help to have a deeper understanding about this paper to
conduct a study about Karol Wojtylas concept of love and human sexuality as communal
practice and relational identity.

Ad Iesum per Mariam!

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