The threshold of Wojtyla’s philosophy of the human person is the problem of human subjectivity.  It rests on the very foundation of human praxis and that philosophy constitutes an indispensable role in the proper construal of such a contention. The two contrasting notion of man grounded on the contradictories: the objective which is inextricably linked on ontology and the subjective which is grounded on the idealistic interpretation grounded on pure consciousness.  The objective notion is grounded on the ontological notion of man as being and the subjectivity of man seemed to cut man off entirely from the ontological reality of the subject.

            The solution offered by Wojtyla is personalism, intersubjectivity and participation. Participation constitutes meaning and value geared to intersubjective engagement, both in its interpersonal and social dimensions. Another crucial element in the context of participation is the indication of man’s transcendence to integration in the action.  Participation is a manifestation of the person’s transcendence in the action.

            In Wojtyla’s philosophy, intersubjectivity and participation are inextricably linked.  Participation as the property of the action is relational and thus, intersubjective.  As relational and intersubjective, it comprises a dual sphere: as sharing in the communal life of the other – the interpersonal or interhuman dimension. Wojtyla articulated this interpersonal or interhuman dimension in the paradigm “I-You” and the social dimension in the paradigm “We.”

            The interhuman and social dimensions of intersubjectivity transports us to the context of “neighbor” and fellow member in a community in Wojtyla’s philosophical viewpoint is anchored and sometimes overlapped each other.  Concurrence is possible in some aspects since a member of a community is always a neighbor.

           Wojtyla stressed this disposition of solidarity when he alludes to the natural effect of the fact that man lives and acts together with others.  The Disposition of Non-involvement concerns withdrawal.  It signifies a privation of concern for participation, a disposition of the person’s being eclipse or absent in the community. Non-involvement is a substitute disposition for those who considered solidarity as difficult or a negation to endorse the aspect of contradiction.  Non-involvement is a repudiation of participation.  It is an indifference to the common good.  It signifies that the person declines to gain fulfillment at himself through acting with others.

KEYWORDS: Wojtyla, personalism, intersubjectivity, neighbour, human praxis