AAS 80 - La Santa Sede

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396 Acta Apostolicae Sedis - Commentarium Officiale Człowiek też musi w imię prawdy o samym sobie przeciwstawić się dwojakiej pokusie: pokusie uczynienia prawdy o sobie poddaną swej wolności oraz pokusie uczynienia siebie poddanym światu rzeczy; musi się oprzeć zarówno pokusie samoubóstwienia, jak i pokusie sa- mourzeczowienia. Wedle wyrażenia autora średniowiecznego: Positus est in medio homo: nec bestia — nec deus! To zresztą należy także do biblijnego paradygmatu Księgi Rodzaju. Człowiek już «od po czątku » nęcony jest pokusą poddania prawdy o sobie władzy swej woli i umieszczenia się przez to (( poza dobrem i złem ». Kuszony jest iluzją, że prawdę o dobru i złu pozna dopiero wtedy, gdy sam będzie 0 niej decydował. « Otworzą się wam oczy i tak jak Bóg będziecie znali dobro i zło ». 4 Równocześnie człowiek zostaje «od początku» wezwany, aby ((czynił sobie ziemię poddaną », 5 co oczywiście stanowi owoc ((natu ralny », a zarazem praktyczne « przedłużenie » poznania, czyli « pano wania » przez prawdę nad resztą stworzeń. Tu pragnę bodaj dotknąć bardzo dziś aktualnej w całym świecie sprawy ochrony zagrożonego środowiska naturalnego. Jest to, jak mi wiadomo, problem ogromnie ważny również w Polsce. « Czynić sobie ziemię poddaną» znaczy też respektować jej prawa, prawa natury. W tej dziedzinie: w trudzie umiejętnego opanowania sił przyrody 1 mądrego gospodarowania jej zasobami, nauka — jak Państwo sami wiecie — ma wielkie zadanie do spełnienia. Jednakże « czynić ziemię poddaną » — to znaczy także: nie uczynić siebie samego poddanym ziemi! Nie pozwolić ani poznawczo, ani praktycznie « zredukować » człowieka do rzędu przedmiotów. Zacho wać podmiotowość osoby w obrębie całej ludzkiej praxis. Zabezpieczyć tę podmiotowość również w ludzkiej zbiorowości: w społeczeństwie, w państwie, przy różnych warsztatach pracy czy choćby nawet zbio rowej rozrywki. Myślę, że taka jest ostateczna racja i sens tego, co współcześnie nazywa się prawami człowieka. Na gruncie metodycznego poznania, a więc nauki, tu przebiega też linia spotkania z filozofią, w szczegól ności z etyką — a także poniekąd z teologią. 7. Okres Oświecenia, a bardziej jeszcze wiek XIX, rozwinął tezę o antynomii pomiędzy nauką a religią. Antynomia ta zrodziła też 4 Rdz 3, 5. 5 Por. Rdz 1, 28.
Acta Ioannis Pauli Pp. II 397 pogląd, zwłaszcza w marksizmie, o charakterze alienacyjnym wszel kiej religii. Zawarta w tym poglądzie redukcja «człowieka w świe cie » do wymiarów bezwzględnej immanencji «człowieka» względem « świata » niesie wraz z sobą nie tylko Nietzscheańską problematykę «śmierci Boga», ale — jak stopniowo zauważono — perspektywę również «śmierci człowieka», który w tej zasadniczo ((materia- listycznej )) wizji rzeczywistości nie dysponuje w sensie ostatecznym, eschatologicznym innymi możliwościami, jak cała reszta przedmiotów widzialnego wszechświata. Stanowisko powyższe bywało głoszone ze stanowczością i postu lowane, a nawet (( wymagane » w odnośnych środowiskach jako synonim jedynie naukowej metody, co więcej,
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1638 Acta Apostolicae Sedis- - Comm
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II INDEX DOCUMENTORUM CHRONOLOGICO
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A Ablewicz G., 1815. Aboudou S., 10
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OCTOGESIMUM VOLUMEN COMMENTARII OFF
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AAS 80 - La Santa Sede

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