This is a continued reflection on my own on the living philosophy of Joseph Conrad and Paul Ricoeur

Stanisław Barszczak, A struggle for esteem. On philosophical anthropology by Paul Ricoeur and Joseph Conrad (the third and final part of the article)

8. The attempting to command own destiny in a man’s world
I also wanted to say about our responsibility the most profoundly. According to the Cardinal Charles Wojtyla “responsible parenthood” is bearing from love up. Parenthood which comes from love between persons is “responsible parenthood”.”. One could say that in the Encyclical “Humanae vitae” by the pope Paul VI, responsible parenthood becomes the proper name for human procreation. According to the words of Genesis 2, 24, we have “a single body” here.”Is necessary to have a correct vision of man as a being, since marriage establishes a communion of beings which is born and brought about through their mutual gift of self. Conjugal love is characterized by the elements of one’s, but also love of neighbor…It is a matter of total love, or love which involves the whole man,: his sensitivity, his affectivity, and his spirituality, which must be both faithful and exclusive. This love “is not exhausted in the communion between husband and wife but it is destined to continue raising up new lives,” it is therefore fruitful love…This kind of condition of fecundity, a condition of procreation. This communion being a particular type- since it is corporeal it is in the strict sense “sexual”- of realization of the conjugal communion between beings, must be brought about at the level of the person and must befit his dignity. It is on this basis that one must form an exact judgment of responsible parenthood…If conjugal love is fruitful love, that is, open to parenthood”. Now you know the sense of true mutual love…
The Cardinal Charles Wojtyla is also aware of the difficulties to which modern man is exposed, as well as the weaknesses to which he is subject… The Church considers herself the custodian and guarantor of these values as we read in the encyclical. It is this mutual giving of self which must not be altered. Since the doctrine of Christian morality was set forth in the encyclical, the doctrine of responsible parenthood understood as the just expression of conjugal love and of the dignity of the human person, constitutes an important component of the Christian witness. I am not here, I would say, to write, but to be mad. I have one right of love in my life. “One is always half mad when one is shy of people.” They are stragglers and they are down at heel. “With all my ideas and follies I could one day found a corporate company for the propagation of beautiful but unreliable imaginings.” At least we should learn to understand our fellow beings, for we are powerless to stop their misery, their ignominy, their suffering, their weakness, and their death. “The novel I am constantly writing is always the same one, and it might be described as a variously sliced-up or torn-apart book of myself.” What a terrible dream I had a few days ago…I needed banquet music and had it…Before our eyes, at least before mine (not hers, perhaps), everything was veiled in impenetrable darkness. “It’s the inner chambers,” I thought, and I wasn’t wrong, either. That’s how it was, and my dear instructress seemed to be resolved to show me a world that had been hidden until now. But I must pause for breath. I was, I remember, thirty years old, wrote poems, still wore no proper collar, ran out in the rain and snow, always woke up early in the morning, read M. G. Lewis, considered an overcoat a superfluous item, received a monthly salary of my education and didn’t know what to do with all that money. And once Day I read like that: “Armageddon-“Houses, gardens, and people were transfigured into musical sounds, all that was solid seemed to be transfigured into soul and into gentleness. Sweet veils of silver and soul-haze swam through all things and lay over all things. The soul of the world had opened, and all grief, all human disappointment, all evil, all pain seemed to vanish, from now on never to appear again. Earlier walks came before my eyes; but the wonderful image of the humble present became a feeling which overpowered all others. The future paled, and the past dissolved. I glowed and flowered myself in the glowing, flowering present. From near and far, great things and small things emerged bright silver with marvelous gestures, joys, and enrichments, and in the midst of this beautiful place I dreamed of nothing but this place itself.
All other fantasies sank and vanished in meaninglessness. I had the whole rich earth immediately before me, and I still looked only at what was most small and most humble. With gestures of love the heavens rose and fell. I had become an inward being, and walked as in an inward world; everything outside me became a dream; what I had understood till now became unintelligible. I fell away from the surface, down into the fabulous depths, which I recognized then to be all that was good. What we understand and love understands and loves us also. I was no longer myself, was another, and yet it was on this account that I became properly myself. In the sweet light of love I realized, or believe I realized, that perhaps the inward self is the only self which really exists.” …”I’ve thought of myself a girl on several occasions because I like to polish shoes and find household tasks amusing. There was once even a time when I insisted on mending a torn suit with my own hands. And in winter I always light the heating stoves myself, as though this were the natural course of things. But of course I’m not a real girl. Please give me a moment to consider all this would entail. The first thing that comes to mind is the question of whether I might possibly be a girl has never, never, not for a single moment, troubled me, rattled my bourgeois composure or made me unhappy. An absolutely by no means unhappy person stands before you, I’d like to put quite special emphasis on this, for I have never experienced sexual torment or distress, for I was never at a loss for quite simple methods of freeing myself from pressures. A rather curious, that is to say, important discovery for me was that it filled me with the most delightful gaiety to imagine myself someone’s servant…. My nature, then, merely inclines me to treat people well, to be helpful and so forth. Not long ago I carried with flabbergasting zeal a shopping bag full of new potatoes for a petit bourgeoise. She’s have been perfectly able to tote it herself. Now my situation is this: my particular nature also sometimes seeks, I’ve discovered, a mother, a teacher, that is, to express myself better, an unapproachable entity, a sort of goddess. At times I find the goddess in an instant, whereas at others it takes time before I’m able to imagine her, that is, find her bright, bountiful figure and sense her power. And to achieve a moment of human happiness, I must always first think up a story containing an encounter between myself and another person, whereby I am always the subordinate, obedient, sacrificing, scrutinized, and chaperoned party. There’s more to it, of course, quite a lot, but this still sheds light on a few things. Many conclude it must be terribly easy to carry out a course of treatment, as it were, upon my person, but they’re all gravely mistaken. For, the moment anyone seems ready to start lording and lecturing it over me, something within me begins to laugh, to jeer, and then, of course, respect is out of the question, and within the apparently worthless individual arises a superior one whom I never expel when he appears in me….” Robert Walser in “The Robber” has said. He is a bewitched genius…. Terse and solid, Walser’s prose is touched always with pain and laughter, peppered with irony and question marks, filled with loving lists of mundane objects, punctuated by startling fits of chaos…. Transfixed by his uncanny way of seeing, we behold, as he puts it, ‘a spasm of the soul. “The Enchantress of Florence” by S. Rushdie is the story of a mysterious woman, a great beauty believed to possess the powers of enchantment and sorcery, attempting to command her own destiny in a man’s world. “We kill everybody, my dear. Some with bullets, some with words, and everybody with our deeds. We drive people into their graves, and neither see it nor feel it… In the maxim of the past you cannot go anywhere. When work is a pleasure, life is joy.! When work is a duty, life is slavery… The intelligentsia -was kept busy embroidering white stitches on the philosophical and ecclesiastical vestments of the bourgeoisie – that old and filthy fabric besmeared with the blood of toiling masses… One has to be able to count if only so that at fifty one doesn’t marry a girl of twenty.”

9. Conclusion

In the era of the computers and the Internet, we want to understand each other … For three years I wrote a book entitled “Another and he. The philosophy of Paul Ricoeur and Emmanuel Lévinas “(Częstochowa 2008). Today I would say “Community for him”. Philosophers emphasize now great problem of a civilsational communication: understanding is based once again on the opening of a being, but, as they say, and from our side it must be the last feeding on each other, opening towards the other. Another is the first subject of understanding, and very important. Relationship with the neighbor exceeds the boundaries of understanding now, another is the concept of intermediary in creating the wheel of history. So, we are creating a concept of man, according to the creation of the relationship between him and human civilisation. Philosophy of modern thinker of Emmanuel Lévinas is based on the specific term, in terms of understanding the suffering of the people as the foundation of ethics, understanding of the constitutional non-using suffering, its merits-suffering “for nothing” (sic!) At the end of the second millennium of Christianity a position the most important among the human beings live has already the other man. So, to understand the person is already “talk with him”, to start the call to him. When the Lévinas writes that “face-to-face situation remains its definitive role,” then it not only refers to the priority of ethics in the relationship with the neighbor, but also to create something even the most important for the Foundation a new vision in general. Answering “here I’m” (for Lévinas is an important even this, above all, that I am currently in that room: “me voici”) then I am answering to the claim, which calls me, instructs me. Today one speaks of waking on the other, of the beginning of love. What may be our responsibility in order to love, in this situation? I’m before other, before him, and I serve him-until after replacing myself by him. This is something without a doubt the last secret of the ripped package of people. The thinker notes that in this way also the offices of the State, such as the courts and other institutions derive their authority from our responsibility for the other, from the problem of humanity in us. In the context of our individual responsibility to Another, which puts our freedom in doubt, is discouraging the only human dignity. Before the neighbor I open the soul, though Baruch Spinoza would say here: it is like “the presentation to any other bodily”. And this means that I should approach to the other, to him as well as to the great mountain, to whose top I try to climb, also to a such altruism; I would say now, in a different way, there is an occasion to save the neighbor, his life pilgrimage.

Bibliography:
Joseph Conrad, Victory, Dover Publications; Dover Thrift Editions edition, 1990.
Joseph Conrad, Heart of Darkness (Penguin Classics), Owen Knowles, Robert Hampson and J. H. Stape, 2007.
Emmanuel Lévinas, Totalité et Infini: essai sur l’extériorité. (Totality and Infinity), 1961
Lévinas E., Autrement qu’etre ou au-dela de l’essence, Martinus Nijhoff 1974
Lévinas E. Totality and infinity: an essay on exteriority, trans. Malgorzata Kowalska, ed. OWN, Warsaw 1998
Lévinas E. Otherwise than being or beyond essence, trans. Mrówczyński Peter, ed. Aletheia, Warsaw 2000
Emmanuel Lévinas, Bad Conscience and the Inexorable, “in Face to Face with Levinas, ed. Richard a. Cohen (Albany: State University of New York Press, 1986)
Emmanuel Lévinas, Collected-Philosophical-Papers, Springer-Verlag New York, 1987
Paul Ricoeur, Oneself as Another (Soi-même comme un autre), trans. Kathleen Blamey. Chicago: University of Chicago Press, 1992 (1990).
Paul Ricoeur, La mémoire, l’histoire, l’oubli. Paris: Seuil, 2000
Saint Paul, Letter to Colossians.
The pope Paul VI, Humanae vitae, latin text: Acta Apostolicae Sedis, 60(1968)
Joseph Tischner, Philosophy of man, Kraków 1991
Joseph Tischner, Philosophy of drama, Krakow-Paris 1990
Joseph Tischner, Myślenie według wartości, Krakow 1982
Card. Karol Wojtyla, The truth of the encyclical “Humanae vitae”, in: L’Osservatore Romano, Weekly Edition in English, 16 January 1969

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