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Journal articles on the topic 'Personalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

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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2

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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3

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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4

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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6

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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7

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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8

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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9

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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10

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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11

Sabadukha, Volodymyr. "Philosophical and religious personalism on the way to cooperation (reflections on the discourse with Richard Gorban)." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 17 (May 30, 2022): 120–40. http://dx.doi.org/10.52761/2522-1558.2022.17.12.

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The article provides a comparative analysis of philosophical and religious personalism. Richard Horban's personalistic ideas are analyzed and their relevance is proved. The philosophical exhaustion of humanism in the conditions of anthropological-global catastrophe is clarified. The significance of philosophical and religious personalism in the conditions of exhaustion of spiritual principles of human and social existence is substantiated. Based on the author's - metaphysical - theory of personality, it is proved that philosophical and religious personalism orient man and society to the improvement and realization of the priority of the spiritual over the material.

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12

Duong, Nhan Thi, Natalia E. Sudakova, Irina S. Boitsova, Olga Gorbatenko, and Nigina S. Babieva. "Towards exploring Lossky’s philosophical personalism." XLinguae 14, no. 3 (June 2021): 197–208. http://dx.doi.org/10.18355/xl.2021.14.03.18.

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A faithful proponent of the tradition of the ‘Silver Age’ of Russian philosophical tradition that elevates holistic knowledge, Nikolai Lossky became known worldwide for his unique emphasis on personality development. This article explores the concrete tenets of Lossky’s philosophical personalism as ‘spiritual personalism’ in which science, philosophy, and religion are craftily integrated into one complex vision of human personhood. The roots of Lossky’s philosophical personalism in the spiritual and ethical evolution of humankind, society, and nature are explored, along with their pastoral/therapeutic implications for our present society.

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13

Urgacz, Paweł. "Personalizm ekonomiczny i jego zasady w ujęciu G.M.A. Gronbachera." Annales. Etyka w Życiu Gospodarczym 11, no. 1 (May 15, 2008): 87–94. http://dx.doi.org/10.18778/1899-2226.11.1.08.

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The dialog that has been conducted for a few years between a group of Christian social thinkers and economists on moral aspects of economic activity has led to the creation of a new science discipline called economic personalism. On the one hand it stipulates the need to express economic processes within ethical categories, on the other hand it perceives the necessity to elaborate a strong economic theory. Economic personalists refer to the works of those thinkers who returned to the basic economic inspiration as a field belonging predominantly to moral philosophy. This school is sometimes called the Austrian School or the School of Classical Liberalism. A significant role in the economic personalism development was performed by its forerunners who noticed what was lacking in the previous interpretations of Catholic social thought. Among the there are John Paul II, Michael Novak, Rocco Buttiglione and the Acton Institute. The intellectual sources of economic personalism are mainly related to concept of personalism developed in Poland. Its specific thesis, seen in the maxim that “each person ought to be affirmed for the sake of it itself” also relates to the economic life. Economic personalists formulate principles that are spokesmen in order to promote a free society built on virtues. They are expressed in the following way: pre-eminence of a human being: economy and human dignity; human capital: creation and creativity; dignity of human work: calling for enterprise, integral development of human being, manufacture and personalism, participation, economic common wealth, helpfulness, market restrictions; preferential option for the poor: solidarity and social equity.

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14

Fails, Matthew D. "Oil income and the personalization of autocratic politics." Political Science Research and Methods 8, no. 4 (April 23, 2019): 772–79. http://dx.doi.org/10.1017/psrm.2019.14.

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AbstractPersonalist regimes are more reliant on natural resource rents than other models of autocracy, but the direction of causation is unclear. Resource wealth could finance patronage and allow leaders to skip construction of institutionalized systems of rule, leading to more personalized autocracies. Conversely, personalist leaders may increase resource extraction, since diversifying the economy could increase the power of rivals. I use data on the degree of personalism and level of oil income to disentangle these interpretations. The results show that increases in oil income are associated with subsequent increases in personalism within autocracies. Since personalist regimes are less likely to successfully democratize, the results also provide important evidence as to why oil impedes democracy.

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15

Schaeffer, Matthew. "Thomistic Personalism." American Catholic Philosophical Quarterly 86, no. 2 (2012): 181–202. http://dx.doi.org/10.5840/acpq201286215.

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16

Tillman, Mary Katherine. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 235–44. http://dx.doi.org/10.5840/acpaproc1986601.

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17

Woznicki, Andrew N. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 38–49. http://dx.doi.org/10.5840/acpaproc19866010.

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18

Minkiel, Stephen J. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 88–104. http://dx.doi.org/10.5840/acpaproc19866011.

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19

Woznicki, Andrew N. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 23–37. http://dx.doi.org/10.5840/acpaproc19866012.

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20

McInerny, Ralph M. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 111–19. http://dx.doi.org/10.5840/acpaproc19866013.

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21

Lawler,, Ronald D. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 148–55. http://dx.doi.org/10.5840/acpaproc19866014.

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22

Sandok,, Theresa H. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 194–210. http://dx.doi.org/10.5840/acpaproc19866015.

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23

Krapiec,, M. A. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 11–22. http://dx.doi.org/10.5840/acpaproc19866016.

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24

Dahlstro, Daniel O. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 261–62. http://dx.doi.org/10.5840/acpaproc19866017.

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25

Dennehy, Raymond. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 65–76. http://dx.doi.org/10.5840/acpaproc19866018.

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26

Kitchel,, Jean Clare. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 185–93. http://dx.doi.org/10.5840/acpaproc19866019.

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27

Griesbach, Marc F. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 105–10. http://dx.doi.org/10.5840/acpaproc19866020.

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28

Hetzler, Florence M. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 211–26. http://dx.doi.org/10.5840/acpaproc19866021.

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29

Dahlstrom, Daniel O. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 253–55. http://dx.doi.org/10.5840/acpaproc19866022.

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30

Anderson, Thomas C. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 234. http://dx.doi.org/10.5840/acpaproc19866023.

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31

Slesinski, Robert. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 245–52. http://dx.doi.org/10.5840/acpaproc19866024.

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32

Dahlstrom, Daniel O. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 263. http://dx.doi.org/10.5840/acpaproc19866025.

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33

Zdybicka, Zofia J. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 178–84. http://dx.doi.org/10.5840/acpaproc19866026.

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34

Nota,, John H. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 135–47. http://dx.doi.org/10.5840/acpaproc19866027.

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35

Dougherty, Jude P. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 156–65. http://dx.doi.org/10.5840/acpaproc19866028.

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36

Szostek, Andrzej. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 50–64. http://dx.doi.org/10.5840/acpaproc1986603.

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37

Duncan, Roger. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 120–34. http://dx.doi.org/10.5840/acpaproc1986604.

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38

Lescoe, Francis J. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 2–10. http://dx.doi.org/10.5840/acpaproc1986605.

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39

Goicoechea, David. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 227–33. http://dx.doi.org/10.5840/acpaproc1986607.

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40

Hanley, Katharine Rose. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 166–77. http://dx.doi.org/10.5840/acpaproc1986608.

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41

Jaroszynski, Piotr. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 77–87. http://dx.doi.org/10.5840/acpaproc1986609.

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42

Curtright, Travis. "Shakespearean Personalism." Logos: A Journal of Catholic Thought and Culture 10, no. 1 (2007): 56–79. http://dx.doi.org/10.1353/log.2007.0002.

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43

Pecknold, Chad C. "Lawler’s Personalism." Perspectives on Political Science 49, no. 2 (January 13, 2020): 93–95. http://dx.doi.org/10.1080/10457097.2019.1703460.

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44

Ferré, Frederick. "Metaphysical Personalism." Process Studies 28, no. 1 (1999): 141–43. http://dx.doi.org/10.5840/process1999281/234.

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45

Эзри, Г. К. "Европейский теизм XIX в. и диалогическая интенция в европейской персоналистической философии XX в." Гуманитарные исследования в Восточной Сибири и на Дальнем Востоке 53, no. 3 (2020): 174–82. http://dx.doi.org/10.24866/1997-2857/2020-3/174-182.

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В статье исследуется влияние европейского теизма XIX в. на становление диалогизма в европейской персоналистической философии XX в. в контексте антропологического поворота. Автор прослеживает диалогическую интенцию в европейском теизме XIX в. и в европейском персонализме XX в., а также рассматривает аксиологическую сторону диалога Я и Ты, субъекты и объекты диалога в европейской персоналистической философии XX в. Данная проблематика изучается в контексте анализа антропологического поворота Хайдеггером: в европейском теизме XIX в. и европейском персонализме XX в. можно обнаружить индивидуально-субстанциальное Я, диалогизм, ценностность. Автор приходит к выводу, что полноценное раскрытие диалогической и ценностной сущности личности состоялось в европейском теизме XIX в., а исследование социальной сущности личности – только в европейском персонализме XX в. Ключевые слова: европейский теизм, европейский персонализм, личность, монада, субстанция, ценность, диалогизм, антропологический поворот The article examines the influence of European theism of the XIXth century on the formation of dialogism in the European personalism of the XXth century in the context of the anthropological turn. The author traces the dialogical intention in both intellectual stances and considers the axiological side of the dialogue between I and You, the subjects and objects of dialogue in the XXth century European personalism. The issue is studied in the context of Heidegger’s analysis of the anthropological turn. The author comes to the conclusion that the full disclosure of the dialogical and value essence of personality took place in the European theism of the XIXth century, and the study of the social essence of personality took place only in the European personalism of the XXth century. Keywords: European theism, European personalism, personality, monad, substance, value, dialogism, anthropological turn

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46

Эзри, Г. К. "Европейский теизм XIX в. и диалогическая интенция в европейской персоналистической философии XX в." Гуманитарные исследования в Восточной Сибири и на Дальнем Востоке 53, no. 3 (2020): 174–82. http://dx.doi.org/10.24866/1997-2857/2020-3/174-182.

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В статье исследуется влияние европейского теизма XIX в. на становление диалогизма в европейской персоналистической философии XX в. в контексте антропологического поворота. Автор прослеживает диалогическую интенцию в европейском теизме XIX в. и в европейском персонализме XX в., а также рассматривает аксиологическую сторону диалога Я и Ты, субъекты и объекты диалога в европейской персоналистической философии XX в. Данная проблематика изучается в контексте анализа антропологического поворота Хайдеггером: в европейском теизме XIX в. и европейском персонализме XX в. можно обнаружить индивидуально-субстанциальное Я, диалогизм, ценностность. Автор приходит к выводу, что полноценное раскрытие диалогической и ценностной сущности личности состоялось в европейском теизме XIX в., а исследование социальной сущности личности – только в европейском персонализме XX в. Ключевые слова: европейский теизм, европейский персонализм, личность, монада, субстанция, ценность, диалогизм, антропологический поворот The article examines the influence of European theism of the XIXth century on the formation of dialogism in the European personalism of the XXth century in the context of the anthropological turn. The author traces the dialogical intention in both intellectual stances and considers the axiological side of the dialogue between I and You, the subjects and objects of dialogue in the XXth century European personalism. The issue is studied in the context of Heidegger’s analysis of the anthropological turn. The author comes to the conclusion that the full disclosure of the dialogical and value essence of personality took place in the European theism of the XIXth century, and the study of the social essence of personality took place only in the European personalism of the XXth century. Keywords: European theism, European personalism, personality, monad, substance, value, dialogism, anthropological turn

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47

Ezri, Grigorii Konstantinovich. "Personalistic intention in European theism of the XIX century." Философская мысль, no. 5 (May 2020): 23–40. http://dx.doi.org/10.25136/2409-8728.2020.5.32717.

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The subject of this research is the personalistic intention in European theism of the XIX century in the context of anthropological turn. The article examines such trends of European theism of the XIX century as German post-Hegelian theism, French spiritualism, Spanish theism introduced by Unamuno, Russian spiritual-academic theism. It is demonstrated that the European theism of the XIX century as a philosophy of the period of anthropological turn is characterized with personalism: interpretation of personality as an individual substance in the context of its dialogical and value aspects; a more existential interpretation of personality was possible. Special attention is paid to the essence of anthropological turn and personalism in its context. Anthropological turn is viewed in light of Heidegger’s philosophy as structuring philosophy on the basis of natural sciences and psychology. It means that the human Self becomes individually substantial, and acquires psychological, dialogical and value dimensions. The philosophy of European theism of the XIX century is examines in this context, however, emphasis is made on explanation of personalism as a reflection of personality as an individual substance through researching the conditions of being and conditions for-self-being, and meaning of any being for other creatures. The scientific novelty consists in viewing personalistic intention on European theism of the XIX century in the context of anthropological turn, as well as in substantiation of the existence of personalistically oriented trend in European theism of the XIX century, which was represented by Lotze, Teichmüller, and Russian spiritual-academic theists. Maine de Biran and Bergson, who dedicated major attention to psychological method, did not substantiate personalism.

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Bozhok, Galyna A., and Evgeny I. Legach. "Personalism Approach as a Countermeasure against Ideological Instrumentalisation of Humanity." Beacon: Journal for Studying Ideologies and Mental Dimensions 2, no. 2 (December 27, 2019): 020440005. http://dx.doi.org/10.55269/thebeacon.2.020440005.

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Personalism understood as an anthropological theory and practice, may represent an ideologic means of anti-instrumentalisation of the person in the contemporary world, a means of returning his (her) internal value and external respect to him (her). Personalism, relying on the Christian idea of the personality and re-creating the ideal of conciliar communicating the person with his “Other”, i.e. his neighbour is aimed at problematising the Enlightenment ideological apparatuses as well as Hegelianism and even Marxism, if Marxism is to be understood in its initial sense as the ideological base of the struggle of classes, i.e. the three primary ways of meta-ideological enslaving the humanity by political regimes in the nineteenth–twentieth centuries in a great majority of countries. In the paper, we outline the principal salience of de-ideologising the person in the European personalism.

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Gorban, Richard. "Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik." Ukrainian Religious Studies, no. 80 (December 13, 2016): 108–15. http://dx.doi.org/10.32420/2016.80.729.

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In this article by Richard Gorban «Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik» the author considers the concept of Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, the follower of theological Personalism of Karol Wojtyla. The author found out that, according to Bartnik’s Ecclesiology, the Church consists primarily of prosopoistic constituents: the Personality of Christ, Christ, Holy Spirit, community of persons, the world of the personality and consequently becomes the Personality itself. In conformity with the Polish thinker’s interpretation, the Church is a community of personalities, founded in a real way, by means of individual relations-bonds (relatio) with the Personality of Christ as the one that performs His mission and perceives a special dimension of the subject’s existence in the process and prospects of salvation. The philosopher-personalist treats nature and peculiarities of the Church based on the idea that it is a product of religious commitment, the phenomenon of personal character. The structures of the Church and religious commitment are distinguished by prosopoistic relations (relatio), that is why the personality should be seen as not only the factor, which creates bonds with the Church, but is its fundamental structure. Based on human nature and common Christian community, the Church manifests itself as a religious-social Personality. From the point of view of realistic Universal Personalism of Stanislaw Bartnik, it takes form of a communal character, following the principles of other kinds of a community person. As long as, the Church becomes the community whole, it must realize and really fulfils its Personality, becomes truly its self, furthermore it serves and realizes not only its own existence as a personality, but the existence of a single human being in its aspirations to its own fullness.

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Nuzzo, Vincenzo. "I fondamenti filosofico-personalistici della dottrina dell’ospitalità internazionale." Revista Portuguesa de Filosofia 78, no. 4 (January 31, 2023): 1261–96. http://dx.doi.org/10.17990/rpf/2022_78_4_1261.

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This article pursues the aim of pointing out the occidental Personalism (that developed in Europe between the XVIIIth and the XXth century) as probably the most appropriate basis for justify the concept of “hospitality” together with the possible relative doctrine and praxis. We discuss the thought of many personalist thinkers and the thought of those thinkers that are near to the Personalism (but always taking as basis the thought of Edith Stein and Nikolaj Berdjaev). With this aim we attempt to propose a new concept of person along the global personalist thinking, toward the ethical demanded by the concept of “hospitality”. Thus the concept of person seems to us the best way to approach “hospitality”. In fact this new concept of person and the rise of “hospitality” enables a view free of ideological extremisms.

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