KAROL WOJTYLA LOVE AND RESPONSIBILITY PDF
Love and Responsibility [Karol Wojtyla, Grzegorz Ignatik] on * FREE* shipping on qualifying offers. In this classic work, readers are given a window. 18 quotes from Love and Responsibility: ‘A person’s rightful due is to be treated as an object of love, not as an object Karol Wojtyla, Amor e Responsabilidade. Msgr Karol Wojtyla’s Love and Responsibility (Amour et responsabilit?, Paris ) was function in building up genuine human love comes to light. In spite of.
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It is not sexuality which creates in a man and a woman the need to give themselves to each other but, on the contrary, it is the need to give oneself, latent in every human person, which finds its outlet, in the conditions of existence in the body, and on the basis of the sexual urge, in physical and sexual union, in matrimony.
Wojtyla argues that divorce, artificial methods of birth control, adultery pre-marital sexand sexual perversions are all in various ways incompatible with the personalistic view of the sexual self-realization of the human person.
In the development of this theme Wojtyla makes the following most significant comment: All of us have the vocation to holiness, to perfection. He emphasizes that “the inner and essential raison d’etre of marriage is not simply eventual transformation into a family but above all the creation of a lasting personal union between a man and a woman based on love.
The whole moral problem of ‘using’ as the antithesis of love is connected with this knowledge of theirs” p. The person finds in love the greatest possible fullness of being, of objective existence Now, the body is an integral part of the person, and so must not be treated as though it were detached from the whole person: Eastern Orthodox Church Judaism.
Justice to the Creator means that I must “offer him all that is in me, my whole being, for he has first claim on all of it. But Wojtyla holds that love as attraction must be rooted in the truth, and that emotional-affective reactions whose object is not the truth can distort or falsify attractions–if so, emotional love easily turns to hate pp.
In these pages Wojtyla develops ideas set forth in chapter 4 on this topic. Both a woman and a man may be disillusioned by the fact that the values attributed to the beloved person turn out to be fiction. In the final section of this part of the chapter Wojtyla is concerned with betrothed love, whose “decisive character is the giving of one’s own person [to another].
It is such a great work that the thought set forth in it needs to be known by as many people as possible. Wojtyla argues in this section that man, as an intelligent entity, is required in justice to recognize that he is a creature dependent kxrol God for his being.
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I will simply provide a series of texts on which readers can reflect. Man can make pleasure the kagol of his activity use in its second sense.
The Rehabilitation of Chastity. How is this possible? Karol Wojtyla’s Love and Responsibility: The Person and Chastity; Four: Indeed, “Man’s capacity for love iarol on his willingness consciously to seek a good together with others, and to subordinate himself to that good for the sake of others, or to others for the sake of that good.
Integrating Love: Love and Responsibility Series (Post #11)
In the next subsection, “The Sexual Urge as an Attribute of the Individual,” Wojtyla emphasizes that every human being is a sexual being, and that “membership of one of the two sexes means that a person’s whole existence has a particular orientation which shows itself in his or her actual internal development” p.
Sojtyla Ethical Analysis of Love. Wojtyla next considers love as desire, or what the medievals called the amor concupiscentiae not amor concupiscentiaas the text reads. Prof May Home Page.
A Summary of Karol Wojtyla’s Love and Responsibility by William E. May
Modesty indeed is “a constant eagerness to avoid what is shameless” p. It is therefore important, Wojtyla continues, “to stress that the attraction must never be limited to partial values, to something which is inherent in the person but is not the person as a whole. Sentimentality, another deeply felt response to the body-person, differs from sensuality because it is oriented “to the sexual value residing in ‘a whole person of the other sex,’ to ‘femininity’ or ‘masculinity'” anc.
Nonetheless, men and women who have not freely chosen this state as their “vocation” but have wnd chosen marriage, can, by their love, be closer to the perfection to which we are all called than persons who have chosen virginity.
Wojtyla says that if we look at sex exclusively from the outside we can “define it as a specific synthesis of attributes which manifest themselves clearly in the psychological and physiological structure of man” p. Be the first to submit a review on this product!
He argues that “from the point of view of another person, from the altruistic standpoint, it is necessary to insist that intercourse must not serve merely as a means of allowing sexual excitement to reach its climax in one of the partners, i. Carnal desire is only its germ.
In practice, it also arouses concupiscence, or a wish to enjoy concentrated on sexual values with no regard for the value of the person” p. Since sex is so deeply rooted in the being of men and women–pertaining to their inmost being do we not call our sex organs our “private parts”?
Review and Rate this Item. He draws support for his views on the proper gratification of sexual needs, on birth control, and on other matters, from the findings of physiologists and psychologists. The sixth subsection, “The Commandment to Love, and the Personalistic Norm,” begins with a statement of the love commandment of scriptures. Since the deliberate attempt to prevent conception by artificial means entails a refusal to accept this possibility, artificial contraception is immoral and violates the personalistic norm–so the argument advanced on successive pages contends.