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KAROL WOJTYLA LOVE AND RESPONSIBILITY PDF

January 2, 2020

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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By using this site, you agree to the Terms of Use and Privacy Policy. But every such act within marriage must have its own internal justification. 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 But a different kind of desire is present, a “desire for nearness, for proximity, The lovw can and must be guided by objective truth” p.

For the correct way to see and “desire” a person is through the medium of his or her value as a person.

Wojtyla describes his reasons for writing the book as being “born principally of the 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 incontrovertible moral truths and the most fundamental values or goods”.

Such information can be of value in understanding better the complex of somatic and physiological factors conditioning the sensual reactions in which the sexual urge manifests itself pp. Retrieved 15 October The basic reason, so it seems to me, is that human choices, made in the light of the truth cf. In his discussion of wojytla control in this section Wojtyla notes, quite properly, how chemical and mechanical means can cause responsiblity to the woman’s health, how coitus interruptus is both pove and robs the woman of orgasm etc.

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What is more, it is only when it directs itself [through free choice] to the person that love is love” p Although “raw material” for love, sentiment is not love because it is blind karrol the person and fixed on the subjective feelings that the idealized person can give. It must be something objective within the subject, have an objective as well as a wojtgla profile.

These are very important points to note. I believe his point here could be summarized by saying: It does so because the institution, Wojtyla seems to argue, serves to protect the inter-personal structure of marriage as a community of two persons united or made one by reason of their love.

Love and Responsibility Quotes by John Paul II

This chapter is rich in content and also somewhat difficult. Indeed, he claims, “if there is a positive decision to preclude this eventuality sexual intercourse becomes shameless.

Here Wojtyla first analyzes sympathy as an emotional kind of love whereby one feels with another and refers to experiences that persons share subjectively.

Love “is directed not towards ‘the body’ alone, nor yet towards ‘a human being of the other sex,’ but precisely towards a person.

Marriage and Marital Intercourse pp. Toggle navigation Order 3 items and receive a Free Book!

Wojtyla holds that utilitarianism is incompatible with this commandment, but to make this incompatibility explicit it is necessary to show that the love commandment is rooted in what Wojtyla calls the personalistic norm. The whole moral problem of ‘using’ as the antithesis of love is connected with this knowledge of theirs” p.

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

The book has five chapters: The Battle for Purity”. He contends that “when a man and a woman capable of procreation have intercourse their union must be accompanied by awareness and willing acceptance [emphasis added] of the possibility that ‘I may become a father’ or ‘I may become a mother. This is the moment when the impassable frontier between him and me, which is drawn by free will, becomes most obvious.

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In the next wojtypa, “The ‘Libidinist’ Interpretation,” Wojtyla attacks the view, common to Freud and many today, that the sexual urge is essentially a drive for enjoyment, for pleasure. He is, in short, here concerned with what the medievals called the amor complacentiae the English text mistakenly reads amor complacentia.

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. Concupiscence is then in every man the terrain on which two attitudes to a person of the other sex contend for mastery Giving oneself only aojtyla, without the full gift of person to validate it, must lead to Here Wojtyla notes that his discussion on the plane of the personalistic norm has focused on “horizontal” justice, i.

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 wojtylaa means of allowing sexual excitement to reach its climax in one of the partners, i.

responsinility

This norm, so Kantian in tone, is then wojgyla Recall that Augustine and much of the tradition after him regarded marriage merely as an instrumental good, a good means to the intrinsic good of friendship, achieved through procreation and education of children, conceived as an end extrinsic to the marriage itself.