Chap., §

 1  Int,   2(1)  |         divine truth in the Church. Being responsible for that truth
 2  Int,   3     |             nurtured when the human being first asked questions about
 3  Int,   4     |             universal principles of being and correctly draws from
 4  Int,   5     |             state as person ends up being judged by pragmatic criteria
 5  Int,   5     |             to rise to the truth of being. Abandoning the investigation
 6  Int,   5     |     Abandoning the investigation of being, modern philosophical research
 7  Int,   5     |             and there is a sense of being adrift. While, on the one
 8  Int,   5     |           personal existence, about being and about God. Hence we
 9  Int,   5     |    widespread distrust of the human being's great capacity for knowledge.
10  Int,   6     |         present circumstances, risk being distorted or denied”.4 In
11    1,   7     |           knowledge which the human being has of God perfects all
12    1,  11     |             flesh, sent as 'a human being to human beings', 'speaks
13    1,  12     |       riddle. Where might the human being seek the answer to dramatic
14    1,  14     |        until finally, despairing of being able to find it, I wanted
15    1,  15     |        offered by God for the human being to know in all its fullness
16    2,  16     |              but without faith ever being foreign to the process.
17    2,  16     |           solely to bring the human being to understand that in these
18    2,  17     |           worlds, God and the human being are set within a unique
19    2,  18     |   abandoning these rules, the human being runs the risk of failure
20    2,  19     |             about nature, the human being can rise to God: “From the
21    2,  20     |            reason is valued without being overvalued. The results
22    2,  21     |            observation of the human being, of the world and of history,
23    2,  21     |         understand himself only as “being in relation”—with himself,
24    2,  22     |           that God placed the human being in the Garden of Eden, in
25    2,  23     |         able to recognize the human being's ceaselessly self-transcendent
26    3,  24     |    therefore a path which the human being may choose to take, a path
27    3,  26     |        comes initially to the human being as a question: Does life
28    3,  28     |            One may define the human being, therefore, as the one who
29    3,  29     |         that in principle the human being can arrive at the truth.~
30    3,  31     |          are in the life of a human being many more truths which are
31    3,  31     |           This means that the human being—the one who seeks the truth—
32    3,  33     |             the nature of the human being to seek the truth. This
33    3,  33(28) |           is the basis of the human being's free and personal search
34    4,  36     |           conscience in every human being (cf. Rom 1:19-21; 2:14-15;
35    4,  41     |    foundation for the perception of being, of the transcendent and
36    4,  42     |        cannot penetrate its mode of being... But is there anything
37    4,  42     |          wisdom, of which the human being can know nothing or next
38    4,  46     |             and even over the human being.~As a result of the crisis
39    4,  48     |           run the risk of no longer being a universal proposition.
40    4,  48     |           newness and radicality of being.~This is why I make this
41    5,  50     |           concerning God, the human being, human freedom and ethical
42    5,  51     |            explanation of the human being, of the world and of the
43    5,  51     |          the world and of the human being's relationship with God.~
44    5,  60     |            superiority of the human being over the rest of creation,
45    5,  60     |   harmonious knowledge of the human being, of the world and of God,
46    5,  61     |            the mystery of the human being.85 But the invitation addressed
47    6,  64     |            the world; and the human being is by nature a philosopher.
48    6,  66     |             philosophy of the human being, the world and, more radically,
49    6,  66     |             and, more radically, of being, which has objective truth
50    6,  70     |       cultures show forth the human being's characteristic openness
51    6,  76     |        especially the philosophy of being. There is also the reality
52    6,  76     |           the person as a spiritual being is another of faith's specific
53    6,  79     |           emanating from subsistent Being itself, revealed truth offers
54    7,  80     |         allow a vision of the human being and the world which has
55    7,  80     |            every creature—the human being included—leads to dramatic
56    7,  80     |     response in directing the human being to Jesus Christ, the Incarnate
57    7,  80     |         walls within which it risks being confined. Yet only at this
58    7,  80     |             of God and of the human being become intelligible: in
59    7,  82     |       definitive truth, to the very being of the object which is known.
60    7,  82     |           statements about the very being of Christ. In seeking to
61    7,  82     |      Scripture considers capable of being objectively true. 101~
62    7,  83     |          and to vindicate the human being's capacity to know this
63    7,  83     |        locus for the encounter with being, and hence with metaphysical
64    7,  83     |        values, in other persons, in being itself, in God. We face
65    7,  83     |    experience does reveal the human being's interiority and spirituality,
66    7,  85     |           conviction that the human being can come to a unified and
67    7,  85     |            of at will. Precisely by being rooted in the tradition
68    7,  86     |           therefore run the risk of being unable to distinguish the
69    7,  88     |           and rejects the notion of being in order to clear the way
70    7,  88     |            problems which the human being, as the animal rationale,
71    7,  89     | one-dimensional vision of the human being, a vision which excludes
72    7,  90     |      rejected the meaningfulness of being. I am referring to the nihilist
73    7,  90     |          very identity of the human being. It should never be forgotten
74    7,  90     |       forgotten that the neglect of being inevitably leads to losing
75    7,  91     |        absolutely self-grounded was being critically demonstrated.~
76    7,  91     |     irrevocably past, and the human being must now learn to live in
77    7,  95     |           other ways, but the human being can still express truths
78    7,  97     |     contribution of a philosophy of being which first of all would
79    7,  97     |           turn to the philosophy of being, which should be able to
80    7,  97     |         propose anew the problem of being—and this in harmony with
81    7,  97     |        tradition, the philosophy of being is a dynamic philosophy
82    7,  97     |          based upon the very act of being itself, which allows a full
83 Conc, 101(123)|          everybody must be aware of being in close union with the
84 Conc, 107     |          his love, and at the human being's unceasing search for truth
85 Conc, 107     |           the grandeur of the human being, who can find fulfilment
86 Conc, 108     |           herself entirely as human being and as woman that God's