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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And beauty is more than skin deep: The fourth subsection, “The Second Meaning of the Verb, ‘to Use’,” identifies that meaning as signifying “enjoyment,” i.

I am, and I must be, independent in my actions. It focuses on truth and the good. Eponymous places In popular culture.

The third subsection, “‘Love’ as the Opposite of ‘Using’,” seeks to find a positive solution to the problem of the proper attitude to have toward a person.

In its positive form the personalist norm confirms this: It is so because man can understand the order responsibllity nature and conform to it in his actions; by doing so, i.

In the development of this theme Wojtyla makes the following most significant comment: 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'” kove. It is such a great work that the thought set forth in it needs to be known by as many people as possible.

Rather “an exuberant and readily roused sensuality is the stuff from which a rich–if difficult– personal life may be made” p. The Hope of the Family. Its sinfulness is rexponsibility of course due to the fact that it is saturated with emotion, nor to the emotion itself, but to the fact that the responsbiility puts emotion before responxibility person, allowing it to annul all the objective laws and principles which must govern the unification of two persons, a man and a woman.

The function of shame is “to exclude 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.


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

Lovf, in short, demands self-giving–and self-giving is central to both marriage and viriginity understood as the full gift of oneself to God, understood, in short, in a personalistic way. This is an exceptionally important section. This leads to tenderness, and unfortunately can easily shift into the territory of sensuality, this time a sensuality disguised as sentiment p.

This is most important because it makes it clear that Wojtyla holds that unborn children are indeed persons and do not become persons at some stage of development. But every such act within marriage must have its own internal justification. He then stresses that the only morally correct method is the natural means of control which is not contraceptiveused not as a mere technique but as an exercise of the virtue of continence. However, if the sexologist acknowledges that the sexual beings he studies are persons to whom the only adequate reponse is love, then his knowledge can contribute to sexual ethics.

Wojtyla maintains that attraction is “so to speak, a form of cognition which commits the will but commits it because it is committed by it,” and because the human person is a bodily being, attraction likewise involves the emotions.

Love and Responsibility – Wikipedia

Love and Human Sexuality. Nonetheless, men and women who have not freely chosen this state as their “vocation” but have rather chosen marriage, can, by their love, be closer to the perfection to which we are all called than persons who have chosen virginity. He applies all this to marriage, which is one of the most important areas where the principle that love is possible only if there is some common good is applicable.

In the next section, “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.

The problem here is that this can give rise to an idealization of the object of loveone idealizes the object of sentimental love because one wants that object to be the one who gives the subjective feeling of intimacy, etc.

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.

Thus affection seems free of the concupiscence of which sensuality is full. The danger here is that what will count is the value of the subjectively experienced emotion the sympathy and not the value of the person p. Views Read Edit View history. First of all, only persons have vocations.


But for the full virtue of chastity to exist ” the value of the person must be not merely understood by the cold light of reason [as the continent may well understand it] but felt, ” a fuller responsibliity of the value of the person which we may responnsibility with the help of elements inherent in sentiment once they are integrated into love p.

Love and Responsibility Quotes

A major point emphasized in this section is that “man has an inborn need of betrothed love, a need to give himself to another” p. Wojtyla then seems to distinguish sharply while nonetheless integrating two orders that “meet” in the sexual union of man and woman: Hence, although the sexual urge is there for man to use, an must never be used in the absence of, or worse still, in a way which contradicts, love for the person” p.

Pope John Paul II. This happens only to the extent that sensuality and emotional reactions are not swallowed up by concupiscence but absorbed in true love 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. wotjyla

Love and Responsibility

Karol Wojtyla’s Love and Responsibility: In light of the love union between God and man, the idea of virginity acquires full significance. He then writes, and I believe quite perceptively, that “a more important task for the man than adapting himself to the biological cycle of the woman is the creation of a favorable psychological climate for their relationship without which the successful application of natural methods is out of the question.

But, Wojtyla continues in a very important passage: In short, so the 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.