Tolerancja w kontekście nadziei : rzecz o filozofii Józefa Tischnera

Bibliogr. s. 137

Artykuł podejmuje problematykę koncepcji filozoficznej i doświadczenia tolerancji w oparciu o twórczość oraz wpływ księdza Józefa Tischnera na przemiany społeczne. Teoretyczna podstawa oparta na lekturze klasyków filozofii, jak i doświadczenie tragiczne XX wieku wyznaczają w polskiej myśli społecznej nowy wymiar. Tischner jest postacią, która w sposób istotny wpłynęła na przemiany ustrojowe w Polsce i na świecie. Jego postawa jako zagorzałego zwolennika dialogu opartego na wrażliwości na człowieka i wartości, a także rozumnym podejściu do spraw społecznych sprawia, że rewolucja nie staje się walką o uznanie, walką przeciw komuś, lecz dialogiem z kimś i dla kogoś. Porzucenie przemocy i skierowanie uwagi na problem cierpienia człowieka, odczuwania przez niego bezsensowności egzystencji wyznaczają nową przestrzeń otwartości, jaką jest nadzieja. Ta postawa życiowa wyrasta z głębokich przemyśleń antropologicznych nad tragicznością ludzkiego losu. Dla Tischnera synonimem tolerancji jest wrażliwość na innych oraz solidarność z nimi, przybiera ona zatem charakter etyczno-antropologiczny.

Tolerance, according to Tischner, means above all the process of liberation and the fight for a plane of understanding above divisions. Critics, who have not looked at all into the essence of the argument, ascribe to Tischner an inclination to liberalism and abandonment of religious values. For this reason the author of A Controversy Over Human Existence lost many friends. A plane of understanding assumes, however, heterogeneity. Tischner’s thinking is rooted in the philosophical basis of being oneself in that of the Other. Th is philosophy is more radical than that of his contemporaries. Tolerance, for him, means a horizon of hope and encounter with one’s fellow man. Tischner claims that finding one's own identity is possible only through establishing transcendental relations with another. Abandoning myself, I find myself within that, which is my diametrical opposite. In a way similar to Modrzewski, Tischner also approaches the idea of tolerance in connection with ethical values. Th e latter, however, follows an even more radical path, as he looks to the science of goodness, in other words to agathology. Modrzewski finds his basis in a sense of injury and social inequality, while the author of Th e Ethics of Solidarity finds his in work ethic and dialogue. They are united by the fight for reasonability and rejection of prejudice, and also by the fight against the unnecessary suffering of people. Tischner even calls work a social dialogue.Leaving aside all the philosophical inspiration, it seems necessary to emphasize the influence of the philosopher on non-violent revolution. As a priest of Solidarity he led, in large measure, to the defeat of totalitarianism by way of dialogue. Reading Hegel could lead to some extent to the dialectic on which Marxism is also based. Tischner opposed with a weapon that does not kill, but rather speaks to the conscience. He postulated a change of attitude from the dialectic of "one against the other" to "one for the other." Throughout the social changes that took place in Poland, layers of problems built up that could be solved only aft er political transformation. The phenomenon of Solidarity until 1989 was a force joining various milieus. Th is period was followed by a very rapid splitting apart. Such a phenomenon is a normal state aft er a period of overthrowing a dictatorship or aft er a revolution. In the time of crisis of the Solidarity movement, the valuable contribution of Tischner, based on trust and constructive dialogue, is all the more pronounced. Th e difference between the French Revolution and the social revolution in Poland is marked by two ideas: brotherhood and solidarity. Th e latter term means limit-less trust and reciprocal reliance without confrontation. Freedom as openness gives us a new kind of tolerance, which carries hope for all who need it.