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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Nonetheless, good medicine and thus good clinical sexologyrealizes that the subject of life and health is a person and that, with respect to sexual life and the relationship between the sexes, “what matters is the man’s duty to the woman and the ersponsibility duty to the man by virtue of the fact that they are both persons, and not merely what is beneficial to their health” p.

Love and Responsibility

Love and Responsibility Quotes Showing of It focuses on truth and the good. Spiritual virginity, the self-giving of a human person wedded to God himself, expressly anticipates this eternal union with God and points the way towards it” p. Love and Responsibility on Google Books.

The Person and Chastity; Four: Wojtyla subsequently wnd that only true love, one rooted in the will to affirm the value of the person, can absorb shame: Now while it is true that men “use” other human beings as means to ends other than the persons themselves, Wojtyla insists that “a person must not be merely the means to an end for another person,” since this is precluded “by the very nature of personhood” p.

The fact that very many ‘acts’ in the association and cohabitation of man and woman occur spontaneously, under the influence of emotion, does not in the least alter the fact that the personalistic norm exists and is also binding in relations between persons. Desire belongs to the very essence of love, and does so because the human person, as a limited and not self-sufficient being, is in need of other beings p.

But it is important to recognize that “this [consumer] orientation of sensuality is a matter of spontaneous reflexes,” and is not “primarily wojtlya evil thing but a natural thing” p.

He then takes up the problem of shamelessness, distinguishing between “physical” and “emotional” shamelessness.

The Person and Love”. This book, published in Polish in and in English inis a magnificent work, philosophical in nature, on the human person, human sexuality, love, and marriage. Here I will focus on “sensuality,” “sentiment,” and the “problem of integrating love.

It is such a kaeol work that the thought set forth in it needs to be known by as many people as possible. Marriage is rooted in betrothed love, which satisfies the demands of the oove norm. Wojtyla argues in this section that man, as an intelligent entity, is required in justice to recognize that he is a creature dependent upon God for his being. Thus affection seems free of the concupiscence of which sensuality is full. I will focus on 3 and 4briefly considering the other sections.


But sympathy has the power to make people feel close to each other; it is hence quite important as a palpable manifestation of love. It is, however, “a sort of raw material for true, conjugal love. This way of life is referred to as a “state of perfection,” because it is conducive toward perfection. Such an ethics-based sexology is a legitimate branch of the responskbility and art of medicine, whose proper concern is care of ajd and preservation of life.

The Power of Silence. The problem of reciprocity. But elementary justice toward God, demanded by the virtue of religion, requires “the understanding and rational acceptance of the order of nature,” which is at one and the same time “recognition of the rights of the Creator” p. In this schema chastity is linked to the cardinal virtue of temperance or moderation. Prof May Home Page. What this means, so it seems to me, is that the relationship of man, male and female, as creature to God the Creator, is analogous to the relationship of female to male: He argues that “from the point of view gesponsibility 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 lovr, i.

But if spouses limit intercourse to infertile times how can they say, when they do engage in intercourse, that they do so with a willingness to become parents? 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.

Integrating Love: Love and Responsibility Series (Post #11)

He stresses that “the birth of a child turns the union of a man and a woman based on the sexual relationship into a family,” which is itself “the primary institution at the base of our existence as human beings. This norm, so Kantian in tone, is then explained: Sensual reactions erga bonum sensibile must be subordinated to reason: It is simply the crystallization of the objective need of one being directed towards another being which is for it a good and an object of longing.

He argues that if insufficient heed is paid to such truths, the wife, who will not be fully involved, may begin to have a hostile attitude toward sex, become frigid in some way, and even result in psychological and physiological damage to the woman p.

It thus must be united with continence p.

Temperance “has its immediate subject [that is, is seated in, is a perfection of] in man’s concupiscene appetitus concupiscibilisto which it attaches itself responsibulity order to restrain the instinctive appetites for various material and bodily goods which force themselves upon the senses. In short, so eesponsibility argument seems to me, the value of marriage as an institution is that it serves to protect conjugal love or the community of persons made one because of their love and thereby “provides a justification for the sexual relationship between a particular couple within the whole complex of society” p.


Central to his argument is the contrast between the personalistic and the utilitarian views of marriage and of sexual relations. Because the existence of a person is an interior one, revealed only to those to whom one freely chooses to reveal it, a person is naturally shamed or experiences shame when his or her interior is exposed to the view or leer of others.

Wojtyla then argues that sex, which is connected with reproduction, is elevated in man to a personal level.

Here Amd argues that monogamy and the indissolubility of marriage are required by the personalistic norm, declaring: Chapter 4 is divided into two major parts: Wojtyla describes his reasons for writing the book as being “born principally of lov need to put the norms of Catholic sexual morality on a firm basis, a basis as definitive as possible, relying on the most elementary and responsibiltiy moral truths and the most fundamental values or goods”.

For this reason, sexual modesty, which conceals what is meant to be private, “is not a flight from love, but on the contrary an opening of a way towards it”; it is a “defensive reflex, which protects that status [that of an incommunicable person] and so protects the value of the person”; indeed, modesty “reveals the value of the person What is paradoxical is that “in giving ourselves we find clear proof that we possess ourselves” p. Reciprocity brings with it a synthesis, as it were, of love as desire and love as goodwill” pp.

A the concept of ‘justice toward the Creator’; B mystical and physical virginity; C the problem of vocation; and D paternity and maternity.

His principal claim seems to be: But the most important element in love is will, and sympathy must be integrated into the person through the will if friendship, based on the objective value of the person, is to anr root: By using this site, you agree to the Terms of Use and Privacy Policy.

In this part Wojtyla insists that it is impossible to integrate the various elements of love, to have psychological completeness in love unless ethical completeness is attained p. The former describes “any mode of being or behavior on the part of a particular person in which the values of sex as such are given such prominence that they obscure the essential value of the person,” whereas the latter “consists in the rejection of that healthy tendency to be ashamed of reactions and feelings which make another person merely an object of use because of the sexual values belonging to him or her” pp.