Relevant bibliographies by topics / Personalism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
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Academic literature on the topic 'Personalism'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Personalism"

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Burgos, Juan M. "Anglo-American and European Personalism." American Catholic Philosophical Quarterly 93, no. 3 (2019): 483–95. http://dx.doi.org/10.5840/acpq2019521181.

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The aim of this paper is to explore the differences between the Idealist personalism present in Britain and America, and the Realist personalism, proper to all the different branches of European or Continental Personalism: dialogic, communitarian, phenomenological, classical ontological, and modern ontological. After making clear that not all the British personalists are idealists, but mainly those linked to personal idealism, we will discuss whether we can speak of personalism in a similar sense as idealistic and realistic personalism. Secondly, we will analyze four points in order to compare the peculiar traits of personalism in these philosophies: the phenomenality of matter; the problem of experience; metaphysics and person; and corporeality, personality, and person. Special attention is paid to A. S. Pringle-Pattison and Borden Parker Bowne, as the leaders of idealistic personalism in Britain and the United States.
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Auxier, Randall. "The History and Principles of American Personalism: A Comparison of the Harvard and Boston University Schools." Roczniki Teologiczne 69, no. 2 (February 24, 2022): 21–36. http://dx.doi.org/10.18290/rt22692.2.

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The author of this article outlines the background of American personalist philosophy and theology, and then he traces these German roots through to the two primary schools of American personalist thought: the Boston University and the Harvard schools of personalism. Along the way he points to the major points on influence and divergence of the development of American personalism. He summarizes the principles of both schools as well as the views rejected, both philosophical and religious, by personalists.
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Dancák, Pavol. "Educational context of Berdyaev's personalism." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 17–27. http://dx.doi.org/10.2478/v10154-012-0002-0.

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Educational context of Berdyaev's personalism Berdyaev is with his considerations of man rated among multitude of personalists who view man in subtle philosophical - religious reflection. In his philosophical reflection, human personality materializes in transcendence which is an essential part of human being and which characterizes whole world of human experience. Personality is not only any general substantial designation but it is a manifestation of man's uniqueness. Maieutic change of man's thinking and acting is clearly teleologicaly oriented to the creation of Kingdom of God on this earth, in cooperation with the holy Personality. Berdyaev's personalism presents precious contribution to the discourse on philosophy of education about inner certainty of purpose.
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Rozova, Ekaterina O., Olga S. Myagkova, and Maria A. Kobrinets. "Emmanuel Mounier and Nikolai Berdyaev: Personalistic critique of civilization." Philosophy of the History of Philosophy 2 (2021): 331–47. http://dx.doi.org/10.21638/spbu34.2021.121.

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The article examines the main lines of criticism of civilization within personalism. Basis of Berdyaev’s and Mounier’s criticism of society and their disagreements on this issue are identified through сomparison of their views. Such an analysis would have been impossible without reference to their texts of different periods: to the works of Mounier “Refaire la Renaissance” (1932), “Personalist and Community Revolution” (1935), “A Personalist Manifesto” (1936), “Personalism” (1949), as well as to Berdyaev’s texts “The Truth and Lie of Communism” (1931), “Christianity and the Class Struggle” (1931), “On Social Personalism” (1933), etc. Civilization as a subject of personalist thinking is necessarily explored at several levels. Firstly, the article analyzes the relationship between the concepts of personality and society and postulates the primacy of the personality as fundamental for European personalism. Secondly, the political dimension deserves separate consideration, which in the works of Munier and Berdyaev has an ambiguous status. Criticizing this or that social system, both authors approach to the search for some third way. Various characteristics of this way reveal themselves in the projects of the coming civilization, namely in the “New Middle Ages” by Berdyaev and “New Renaissance” by Mounier. However, they cannot be defined only as political, and a third level reveals itself in the personalistic criticism of civilization, associated with calls for a spiritual revolution and the moralistic nature of the requirements for the future society of “new humanism”.
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Čulo, Ivan, and Ivan Šestak. "The Reception of Emmanuel Mounier in Croatia and the Former Yugoslavia From the Mid-60s to the end of the 20th Century." Diacovensia 26, no. 3 (2018): 359–81. http://dx.doi.org/10.31823/d.26.3.1.

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The paper studies and analyzes the reception of the French Catholic philosopher and the initiator of personalism Emmanuel Mounier (1905-1950), in Croatia and the former Yugoslavia from the mid-sixties to the end of the 20th century. The paper examines articles on Mounier and his personalism, his works and the influence of some of his ideas. Since the mid-sixties, the personalism of Emmanuel Mounier, as well as personalism as a philosophical direction in general, has largely been perceived as an attempt to synthesize Marxism and existentialism, or as an addition to Marxism. Such an approach was particularly highlighted in the works of Franjo Zenko and Zagorka Pešić-Golubović. This gave personalism, particularly Mounier’s, certain legitimacy and a positive reflection within the then dominant, 'official' Marxist circle, but at the same time it became marginal and questionable to Christian thinkers. It is evident that Mounier's personalism was perceived apart from the rest of personalist 'milieu' (Jacques Maritain, Nikolai Berdyaev, Gabriel Marcel, Denis de Rougemont, and others), which was strongly opposed to Marxism and existentialism. This is also the case with personalist activism, regarding which there is mention only of the left-wing group around Mounier and the Esprit magazine, while the right-wing and national-oriented personalist groups were not mentioned at all. Catholic thinkers and those from emigration built a reserved stance, and from them there are no comprehensive or opinion articles on the subject. The author also attributes the questionable understanding of personalism, as well as the lesser acceptance of Mounier's work, to the fact that there is not a single translation of a Mounier’s work into Croatian language.
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Burgos, Juan Manuel. "Wojtyła’s Personalism as Integral Personalism." Quaestiones Disputatae 9, no. 2 (2019): 91–111. http://dx.doi.org/10.5840/qd2019926.

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This essay attempts to define Wojtyła’s personalism and to present the possibilities for the continuation and development of his work through what the author of the essay calls integral personalism. To do so, we present first of all some of the main keys of the philosophy and anthropology of Karol Wojtyła as they have been developed in his main work, The Acting Person. Later we compare them with the different types of personalism to show that his philosophy does not exactly fit any of them, particularly the Thomistic personalism of Jacques Maritain. Finally, a new stream of personalism is postulated, Integral personalism, which according to the author not only would be able to show with precision the main philosophical theses of Karol Wojtyła but could also develop them.
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Darcy, Michael. "Personalism as Interpersonalism." Quaestiones Disputatae 9, no. 2 (2019): 126–48. http://dx.doi.org/10.5840/qd2019928.

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This essay will examine an illuminating convergence in the thoughts of Pope John Paul II and the cultural anthropologist René Girard. It will be seen that this convergence is a consequence of the shared concern of both to understand the human person in terms of its relation to other persons. So while not a personalist philosopher in the strict sense, René Girard’s concern for the interpersonal brings him close to the personalism of John Paul II, who likewise understands human subjectivity in terms of the relations by which it is constituted. Both practice what might be called an “interpersonalist” personalism, which this essay will argue ought to characterize the practice of personalism in a Christian context. The essay will make this observation the basis for further reflections on the nature of personalism and its relation to the Christian intellectual tradition.
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Avanesov, Sergey S. "Personality in personalism: definiteness and transgression." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 43 (June 1, 2018): 44–54. http://dx.doi.org/10.17223/1998863x/43/4.

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Chin, John, Abel Escribà-Folch, Wonjun Song, and Joseph Wright. "Reshaping the Threat Environment: Personalism, Coups, and Assassinations." Comparative Political Studies 55, no. 4 (January 17, 2022): 657–87. http://dx.doi.org/10.1177/00104140211024287.

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Dictators shape regime structures to counter the threats they face. Personalization entails the progressive accumulation of power in the hands of the dictator to minimize internal threats from organized elites in the military and party. However, elites have incentives to resist the personalization to avoid being marginalized by personalist strongmen. We argue that as personalism increases, rival elites, less able to coordinate coup attempts, turn to strategies that do not require substantial elite coordination: assassinations. At low levels of personalism, elites coordinate insider coups to oust the ruler, reshuffling leadership and still retaining power. At middle levels of personalism, elites organize regime change coups as reshuffling coups become more difficult. At high levels of personalism, even regime change coups become difficult to mount, and increasingly marginalized and desperate rivals turn to assassinations. We test these expectations with new data on personalism, assassination, and coup attempts, covering all autocracies over the 1946–2010 period.
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JANS, Jan. "Personalism." Ethical Perspectives 3, no. 3 (October 1, 1996): 148–56. http://dx.doi.org/10.2143/ep.3.3.563034.

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Dissertations / Theses on the topic "Personalism"

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Bengtsson, Jan Olof. "The worldview of personalism : origins and early development /." Oxford [u.a.] : Oxford Univ. Press, 2006. http://www.loc.gov/catdir/toc/ecip0614/2006016272.html.

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Baird, Catherine 1966. "Russian personalism : the influence of Russian populism on French personalism, 1930-1938." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61144.

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The French personalist movement (1930-1938) finds its origins in French Neo-criticism and Thomism, and German existentialism. The contribution of Russian religious-populist philosophy has not yet been studied. Nikolai Berdyaev (1874-1948) incorporated this tradition in his philosophy. Exiled after the Russian Revolution, he brought his version of Russian "personalism" to France, where his works were seized as a manifesto by the French personalist movements L'Ordre Nouveau and Esprit. Alexandre Marc (1904-), another exile, and Emmanuel Mounier (1905-1950) tried to reconstruct the Russian mir as a French institution. Populism envisioned Russia as a decentralized federation of autonomous mirs; likewise, French personalists advocated a federalized European union in which communal patries would serve as the primary unit of government. Russian populism presented models for and was perpetuated by the French personalists. The influence of Russian ideas on French personalism offers a new dimension to the History of ideas.
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Shaw, Phillip. "Personalism in John Donne's Art." TopSCHOLAR®, 2003. http://digitalcommons.wku.edu/theses/566.

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This study examines personalism in John Donne's art: to what extent his poems are a product of his personality over and above conscious invention and artifice. It argues that Donne writes the way he does because, for the most part, he fails to attain distance from his work. The subjects that he writes about regularly are straight from his own life, and his take on them is highly personal. This paper brings in some biographical details but in general is concerned with scrutinizing Donne's writings in order to understand his imagination. Its primary method is to trace the repetition, resonance, and echoes of words, ideas, and themes throughout Donne's opus. Donne uses the same word or phrase repeatedly throughout his writings to dissect a single idea, so this essay discusses letters and sermons at the same time as love poetry and divine poetry. All are the product of a single imagination, and no genre necessarily precludes personalism. The first chapter looks at Donne's approach to art. Because he rarely writes explicitly about art itself, his approach must be reconstructed from his work. An inter-chapter follows, examining the effect of apostasy on Donne's work. The second chapter treats Donne's memories of the past that appear frequently in his poems and prose. The third chapter shows how Donne's formal invention is itself a product of his irrepressible personality, and the fourth chapter looks at his uses of argument and conceit and examines the structure and sources of some of his ideas.
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Camacho, Michael. "Thomistic Personalism: An Investigation, Explication, and Defense." Thesis, Boston College, 2009. http://hdl.handle.net/2345/666.

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Thesis advisor: Marina B. McCoy
Thesis advisor: Peter Kreeft
An in-depth study of Karol Wojtyła's creative synthesis of medieval and modern thought, in which he brings together 1) traditional Thomistic metaphysics and anthropology and 2) the insights of contemporary phenomenology, in order to understand the reality of man as person in his integral totality
Thesis (BA) — Boston College, 2009
Submitted to: Boston College. College of Arts and Sciences
Discipline: College Honors Program
Discipline: Philosophy
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Bengtsson, Jan Olof. "The worldview of personalism : origins and early developments." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.275725.

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Luedke, Frank. "The significance of dialogical personalism for Emil Brunner's Christology." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Roy, Christian. "Alexandre Marc and the personalism of l'Ordre nouveau 1920-1940." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66083.

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Costa, Daniel da. "A emergência e a insurgência da pessoa humana na história: ensaio sobre a construção do conceito de \"dignidade humana\" no personalismo de Emmanuel Mounier." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02092009-164151/.

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O personalismo de Emmanuel Mounier não é nem uma filosofia do sujeito, nem uma de suas expressões, como filosofia do Eu ou filosofia da consciência; nem uma filosofia da morte do sujeito e nem também uma filosofia do objeto. O personalismo de Emmanuel Mounier é uma filosofia da relação. Ao eleger a intuição da experiência originária como sendo o modo de ser da relação, ele junta a conseqüente inscrição da afirmação da vida no cerne mesmo do movimento mais próprio da pessoa criadora em sua luta pelo real. Isso faz com que ele perspective, por sua vez, sob o modo de ser do artefato, a maneira pela qual a pessoa se compreende a si mesma e compreende o mundo. Ou seja, não somente como quer a ideologia do trabalhismo como homo faber. Pois desde a manifestação do Ser em suas formas mais simples até a sua expressão mais grandiosa, que é a pessoa criadora e afirmadora de vida não somente enquanto expressão empírica, quantitativa, mas qualitativa, ou seja, como afirmação do amor, quer dizer, Eros cativo por Agápe, o personalismo vai dizer não somente homo artifex est, mas homo perfectibilis est e, em seguida, ampliará mais ainda para omnia arte facta sunt. Para o personalismo: tudo está por se fazer, a própria pessoa e o mundo. Essa tarefa é realizada em dois níveis em mútua interação: no da expressão singular, em que à pessoa cabe a execução de uma tarefa que pertence só a ela como expressão de sua especificidade na realização de sua vocação singular e única, em sua luta pelo real, e no da expressão da pessoa em comunidade. Não há aqui separação, mas distinção, pois se trata, em suma, para o personalismo, de uma mesma tarefa cujas dimensões e tratamento das problemáticas específicas implicarão o êxito ou o fracasso na realização integral da vida pessoal, quer dizer, em sua manifestação singular e em comunidade. A manifestação da pessoa singular, portanto, só encontrará sua realização plena quando ela tomar parte, como elo insubstituível, na formação de uma pessoa de pessoas: a comunidade. Todavia para essa tarefa coletiva cada um é convocado, pois cada pessoa, em sua expressão singular, é, para o personalismo, o nó górdio que desata um mundo de criação e de sentido insuspeito. Assim, Mounier colocará, em sua busca de diálogo, como critério para avaliar e pesar a densidade das outras filosofias, compreender o quanto elas, permanecendo fiéis a si mesmas, ou seja, aos seus valores, permanecerão fiéis, 10 ao mesmo tempo, à pessoa e o quanto os seus conteúdos cooperarão para o cumprimento dessa vocação fundamental da pessoa ou se elas não serão apenas mais um adiamento e protelação ocidentais que, apesar de sua maior antiguidade, Mounier prefere datar do século XVI e com o surgimento da burguesia e do individualismo reivindicador; adiamento e protelação ocidentais sempre da escolha da pessoa livre e criadora por alguma outra coisa, ou seja, para o personalismo, mais um tipo de alienação fundamental, ou mais um tipo de objetificação da pessoa. Assim, a crítica personalista, entendendo a Razão como a lógica da personalidade integral, será um complemento necessário à crítica kantiana ao dogmatismo do além da razão; ou seja, a crítica personalista será uma crítica ao dogmatismo do aquém da razão que tem se fixado dentro do pensamento contemporâneo, quer dizer, pós-kantiano, como sendo a última palavra.
The personalism of Emmanuel Mounier isnt a philosophy of the subject, or one of its expressions as a philosophy of the I or a philosophy of consciousness; or a philosophy of the death of the subject; or even a philosophy of the object. The personalism of Emmanuel Mounier is a philosophy of connection. When He elects as a fundamental intuition of originary experience the mode of being of connection, he attaches the consequent inscription of the affirmation of life into the pith even of movement more proper of creator person in its fight for the real. This makes him to put in perspective, consequently, under the mode of being of artifact the way by means of that the person comprehends him/herself and the World. In other words, it isnt as the ideology of labourism wants: to present man only as homo faber. The personalism of Emmanuel Mounier wants to go farther: till the manifestation of Being in its more simple forms until its more sublime, that is, the creator person and affirmer of life, and that not only as empiric expression, or quantitative, but qualitative expression, it sees the manifestation of person as unconditional affirmation of love, that is, Eros captive for Agápe. So, personalism goes to say not only homo artifex est, but homo perfectibilis est and, in continuation, it increases still more for omnia arte facta sunt. In the personalism of Emmanuel Mounier all is yet to be made, the person itself and the World. The latter task is realized in two levels in loan company interaction: in the singular expression, in which only to the person belongs the action of the accomplishment, task that belongs him/her as a realization on the strength of the expression of his/her specific character in his/her accomplishment of his/her singular and unique vocation in his/her fight for the real, and too in the expression of the person in the community. There isnt here separateness, but distinction, for this matter, in short, for the personalism of Emmnauel Mounier, is one same task whose specific dimensions and treatment of the specific problems will implicate the success or the ruin in the integral realization of personal life. That is, in its singular manifestation and in its life of the inter-connection in community. The manifestation of the singular person, therefore, only will meet its full realization when the person takes part, as an irreplaceable link, in the constitution of the one person of persons: that is, the community. However, for this collective task each one is convoked, 12 for each person, in his/her singular expression, is, for the personalism of Mounier, the Gordian-knot that unfastens a World of creation and sense unexpected. Then, Mounier posits, in his quest for dialogue, as the criterion by which he evaluates and to ponder the density of others philosophies and by which he understands how far persons have been faithful to themselves, that is, to their worth, and at the same time have been faithful to the person. If their contents announce the accomplishment of this fundamental vocation of the person or if they would be only one more occidental adjournment and procrastination that, in spite of their more ancient history, Mounier prefers to start from XVI century and with the appearance in history of the bourgeoisie and claimant individualism; Occidental adjournment and procrastination that has been in all time the choice of other thing than free and creator person. That is, for Mounier, one more kind of fundamental alienation, or one more kind of objectification of the person. Thus, Personalist criticism, which understands Reason as the logic of integral personality, will be a necessary complement to Kantian criticism of the dogmatism of the beyond of reason; that is, Personalist criticism will be a criticism of the dogmatism of the below of reason, that has fixed itself into contemporary thought, that is, pos-Kantian, as being the last word.
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Hériard, Dubreuil Emmanuelle Therese Irenee. "The personalism of Denis de Rougemont : spirituality and politics in 1930s Europe." Thesis, University of Cambridge, 2005. https://www.repository.cam.ac.uk/handle/1810/262773.

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Neither communist, nor fascist, the personalist third way was an original attempt to remedy the malaise of liberal democracies in 1930s Europe. Personalism puts the emphasis on the human person – understood to be an individual 'in relation' to others – as the foundation and aim of society. Yet, because of the impossibility of subjecting the human person to a systematic definition, personalism remains complex and multifaceted, to the extent that it might be best to speak of ‘personalisms’ in the plural. The various personalist movements that emerged in France in the 1930s are little known, and the current historiography in English misrepresents them. This dissertation is a study of the various personalist movements based in France in the 1930s, examining their spiritual research and political philosophy through the vantage point of Swiss writer Denis de Rougemont (1906-1985). In Rougemont lies the key to understanding the personalist groupings because he was the only thinker to remain active in the two foremost movements (Ordre Nouveau and Esprit) throughout the 1930s. The personalism of Ordre Nouveau was the most original, in both senses of the term. It deserves particular attention as an important political philosophy and an attempt to justify political and economic federalism in 1930s Europe. Whilst an Ordre Nouveau activist, Rougemont can be looked upon as the mediator and federator of personalisms in the 1930s. However, Rougemont’s particular contribution to personalist thought was more spiritual and theological than political or economic. Rougemont saw it as his vocation, in a strict religious sense, to oppose ‘totalitarian’ regimes. In the final analysis, Rougemont’s personalism was best expressed in the minor classic 'L’Amour et l’Occident' (1939). Love, as the affirmation of personal freedom and responsibility vis-à-vis other persons, is the closest illustration of what lies at the heart of the personalism of Denis de Rougemont.
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Donnay, Dave. "The human in moral reasoning, personalism and natural law rivals or partners? /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Books on the topic "Personalism"

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Gueye, Cheikh Mbacke, ed. Ethical Personalism. Berlin, Boston: DE GRUYTER, 2011. http://dx.doi.org/10.1515/9783110329131.

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Gacka, Bogumił. American personalism. Lublin: Oficyna Wydawnicza ,,Czas", 1995.

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O, Dahlstrom Daniel, and American Catholic Philosophical Association, eds. Existential personalism. Washington, D.C: Issued by the National Office of the American Catholic Philosophical Association, 1986.

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Cowburn, John. Personalism and scholasticism. Milwaukee, WI: Marquette University Press, 2004.

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Lamiell, James T. Uncovering Critical Personalism. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-67734-3.

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Jastrzębski, Andrzej. Pierwszy personalista amerykański: Personalizm Bordena Parkera Bowne'a. Lublin: Tow. Nauk. Katolickiego Uniwersytetu Lubelskiego Jana Pawła II, 2008.

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Mounier, Emmanuel. Le personalisme. Paris: Presses Universitaires de Frence, 1985.

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Han, Soo-Hwan. Die Wirklichkeit des Menschen im Personalismus Martin Bubers, Ferdinand Ebners, Emil Brunners und Friedrich Gogartens. Hamburg: Kovač, 2001.

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Kowalczyk, Marian. Antropologia teologiczna w perspektywie personalizmu chrześcijańskiego: Theological anthropology in the perspective of Christian personalism. Warszawa: Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, 2014.

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Sizint︠s︡ev, P. V. Issledovanie poni︠a︡tii︠a︡ "lichnostʹ" i ego svoĭstv v filosofsko-literaturnoĭ tradit︠s︡ii Rossii XIX-XX veka: Monografii︠a︡ = Study of the concept of "personality" and its properties in the philosophical and literary tradition of Russia of the XIX-XX century : monograph. Moskva: RU-Science, 2021.

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Book chapters on the topic "Personalism"

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Long, Eugene Thomas. "Personalism." In Twentieth-Century Western Philosophy of Religion 1900–2000, 204–34. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4064-5_11.

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Buford, Thomas. "Personalism." In Encyclopedia of Global Bioethics, 2204–14. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-09483-0_333.

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Buford, Thomas. "Personalism." In Encyclopedia of Global Bioethics, 1–12. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05544-2_333-1.

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Burgos, Juan Manuel, and Domènec Melé. "Personalism." In Encyclopedia of Business and Professional Ethics, 1–6. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-23514-1_99-1.

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ten Have, Henk, and Maria do Céu Patrão Neves. "Personalism." In Dictionary of Global Bioethics, 817. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54161-3_402.

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Bengtsson, Jan Olof. "Personalism." In Encyclopedia of Sciences and Religions, 1626–34. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1689.

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Burgos, Juan Manuel, and Domènec Melé. "Personalism." In Encyclopedia of Business and Professional Ethics, 1454–59. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-22767-8_99.

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Kelly, Eugene. "Ethical Personalism." In Phaenomenologica, 197–237. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1845-6_10.

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Lamiell, James T. "Critical Personalism." In Primer in Critical Personalism, 19–32. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003375166-3.

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Calcutt, Andrew. "Journalism/personalism." In White Noise, 73–77. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230373686_10.

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Conference papers on the topic "Personalism"

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Dancak, Pavol. "Personalism - The Philosophical Movement for Human Development." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.12.

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Aerts, S. "56. Personalism as a ground for moderate anthropocentrism." In 14th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2018. http://dx.doi.org/10.3920/978-90-8686-869-8_56.

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Grebeshev, Igor, and Sergey Nizhnikov. "Tradition of European Personalism. Russian Philosophy in the Light of I. Kant's Ideas Perception." In 2016 3rd International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icelaic-16.2017.155.

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Galbusera, Barbara. "Person with Schizophrenia and Negative Symptoms in COVID-19 Era: A New Evolution for Treatments and Economy." In 8th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2022. http://dx.doi.org/10.31410/eraz.2022.325.

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In the last two years, the COVID-19 pandemic has become part of people’s lives, including those diagnosed with schizophrenia. Many have also exacerbated negative symptoms of the disease such as anxiety, in­creased hallucinations, and depressive symptoms. To overcome the illness, the wishes of the patients were investigated. Subsequently, starting from the personalism philosophy point of view, for a little group of the Day Care Service, a program (that has integrated pedagogical interventions, educa­tional groups, psycho-educational interventions, social skills training and telephone support) has been created to decrease the negative symptoms of schizophrenia and improve the psychophysical well-being of each patient. This research shows that it is possible to introduce a clinical-pedagogy per­spective for the care of schizophrenia patients and to mitigate the negative symptoms of schizophrenia.
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VISCOMI, Marco. "PERSPECTIVES ON HAPPINESS ACCORDING TO ORTEGA Y GASSET." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.60.

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The content of this short essay aims to collect some insights provided by José Ortega y Gasset on happiness. The Spanish thinker does not dedicate a systematic work to the deepening of this important issue, but nevertheless he provides some interesting considerations for a more detailed and meticulous study on this subject. In fact, there are not many points in Ortega’s work in which he directly provides his own considerations on happiness, but the observations granted by the philosopher are interesting for our contemporary meditation. The thoughts here reconstructed in expressive unity converge starting from some specific points of Ortega’s opera omnia. This work of reconstruction and essential synthesis is intended to offer a philosophical contribution to the most comprehensive and organic reflection on happiness. The implicit hope contained in this text would like to leave available this questioning both for its existentialist dimensions and for its anthropological and sociological openings, which constitutively belong to the discussion of happiness. Keywords: Ortega y Gasset, happiness, human essence, personalism, vitalism
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BÎRSAN, Elena. "Theoretical perspectives of social integration as a value of pedagogical assertiveness." In Ştiință și educație: noi abordări și perspective. "Ion Creanga" State Pedagogical University, 2023. http://dx.doi.org/10.46727/c.v2.24-25-03-2023.p117-122.

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This article reveals the importance of pedagogical assertiveness in the context of effective social integration. We can say that socialization presupposes maturation, progressive development that allows identification with others, but which also offers the ability to personalize, to affirm as a unique personality. In fact, social integration also manifestes itself as a fundamental social process, differentiated from one society to another, from one level of social organization to another. Therefore, assertiveness is a necessary skill in both educational and social contexts. Assertiveness is the one that allows attitudinal change and produces influence on others through democratic means of authentic expression of own opinions and conception, of listening and accepting the partnership, of nuanced emotional expression and persuasion and argumentation. Thus, the context of school activity values not only the personality of students and teachers, the dynamics of role-statuses in the teachinglearning process, but also the quality of cognitive, communicative and socio-affective interpersonal relationships in the group. The school context, especially the relational one, is of particular importance in the formation of the student’ personality, in the development of their social skills and in assuming the role-status of the members of the class-group.
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Prost, Sebastian, Johann Schrammel, Kathrin Röderer, and Manfred Tscheligi. "Contextualise! personalise! persuade!" In the 15th international conference. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2493190.2494434.

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Teevan, Jaime, Susan T. Dumais, and Daniel J. Liebling. "To personalize or not to personalize." In the 31st annual international ACM SIGIR conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1390334.1390364.

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Avota, Baiba. "Evaluation of Readiness for the Professional Development of Medical Practitioners in Terms of Distance Learning." In Rural environment. Education. Personality. Latvia University of Life Sciences and Technologies. Faculty of Engineering. Institute of Education and Home Economics, 2018. http://dx.doi.org/10.22616/reep.2018.040.

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Bickovska, Anna. "Reasons that Stops Long-Term Unemployed Social Benefits Receivers from Returning into Labour Market." In Rural environment. Education. Personality. Latvia University of Life Sciences and Technologies. Faculty of Engineering. Institute of Education and Home Economics, 2018. http://dx.doi.org/10.22616/reep.2018.041.

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Reports on the topic "Personalism"

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Yong, Amos. From Pietism to Pluralism: Boston Personalism and the Liberal Era in American Methodist Theology, 1876-1953. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.3088.

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James Ha, James Ha. Capturing canine personality. Experiment, September 2014. http://dx.doi.org/10.18258/3470.

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Johnson, Judith L. Personality and Prejudice. Fort Belvoir, VA: Defense Technical Information Center, January 1997. http://dx.doi.org/10.21236/ada339146.

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Almlund, Mathilde, Angela Lee Duckworth, James Heckman, and Tim Kautz. Personality Psychology and Economics. Cambridge, MA: National Bureau of Economic Research, February 2011. http://dx.doi.org/10.3386/w16822.

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Weissmuller, Johnny J., and Kenneth L. Schwartz. Personality and Mission Effectiveness. Fort Belvoir, VA: Defense Technical Information Center, October 2006. http://dx.doi.org/10.21236/ada594054.

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Gow, Ian, Steven Kaplan, David Larcker, and Anastasia Zakolyukina. CEO Personality and Firm Policies. Cambridge, MA: National Bureau of Economic Research, July 2016. http://dx.doi.org/10.3386/w22435.

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Borghans, Lex, Bart H. H. Golsteyn, James Heckman, and John Eric Humphries. Identification Problems in Personality Psychology. Cambridge, MA: National Bureau of Economic Research, March 2011. http://dx.doi.org/10.3386/w16917.

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Heckman, James. Integrating Personality Psychology into Economics. Cambridge, MA: National Bureau of Economic Research, August 2011. http://dx.doi.org/10.3386/w17378.

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King, Raymond E., Paul Retzlaff, Erica Barto, Malcolm J. Ree, and Mark S. Teachout. Pilot Personality and Training Outcomes. Fort Belvoir, VA: Defense Technical Information Center, August 2012. http://dx.doi.org/10.21236/ada571477.

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Revelle, William, and Kristen J. Anderson. Personality, Motivation and Cognitive Performance. Fort Belvoir, VA: Defense Technical Information Center, February 1999. http://dx.doi.org/10.21236/ada359851.

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