Anthropological Basis Research Articles

El Yo de la persona humana como elección radical de ser individuo singular en el pensamiento de Søren Kierkegaard

The aim of this study is to present that the category of singular individual in Kierkegaard's thought in the pseudonymous works The Concept of Anxiety and The Sickness Unto Death, mainly, is configured structurally and dynamically as a personal self, not reduced to the character of individuation and always in a critical position to any attempt at homologation of social, organic, ideological or political forms, contradicting the interpretations of Kierkegaard as individualist, solipsist or, on the contrary, as devoid of an idea of ​​community or ontological foundation. The singular individual as a personal I in Kierkegaard is structurally configured in a tripartite relationship of soul, body and spirit, which are integrated as that singular person in a free dynamic not reduced to the conception of the Hegelian or Aristotelian movement, but of a radical choice to be oneself as freedom, which is, at the same time, the relationship with the foundation of existence that for Kierkegaard is the love of a personal God, configuring its reality in forms of life in a non-chronological time. In such a way that the I as a singular individual in Kierkegaard is the concrete person, in relation to an existential foundation and an essential freedom, which constitute the basis of a personalist anthropology.

PHILOSOPHICAL-PEDAGOGICAL FOUNDATIONS OF THE EDUCATIONAL-PROFESSIONAL PROGRAM ‘CULTURAL STUDIES: CULTURAL PROCESS MANAGEMENT’

The relevance is due to the socio-cultural and civilizational importance of training specialists in the field of cultural process management. The purpose of the work is the articulation of the philosophical-anthropological, teleological-causal, organizational-praxeological foundations of the educational-professional program “Cultural Studies: Cultural Process Management”. It is proved that the philosophical and anthropological basis contains a syncretic image of a person, which arises at the intersection of three images – a person who is capable for symbolic activity, producing different forms – science, art, literature, philosophy, religion etc. (homo symbolicum), a person who is able to perform mediating functions (homo mediator), as well as a person who knows how to manage complex cultural processes through the search for a common measure of interaction (homo moderator) like Pericles, Cosimo di Giovanni de’ Medici, Catherine de Vivonne, marquise de Rambouillet etc. It is realized that the teleological-causal foundation contains, on the one hand, the complementarity of the transcendent (wisdom, goodwill, beauty, justice etc.) and immanent (specific socio-cultural projects) goals of culture, and on the other hand, a set of causal mechanisms for their achievement and compliance. It is realized that the relationship between the goal and the means is such that the more complex the goal, the stronger the role of the means, and because of this, it has a singular character, that is, it is determined in each individual case. It is established that the organizational and praxeological foundation underpins it in the context of interdisciplinarity, which corresponds to the current – synergetic – state of existence and development of scientific knowledge with the inherent processes of nonlinearity, stochasticity, probability, randomness.

Заметки о власти и её легитимности

The article examines three points of view on the nature of power, and the author believes that power, although it belongs to the social whole, is exercised by people and is therefore anthropologically determined. At the same time, he considers sociality within the framework of a cultural approach. Examples of historically early and later forms of awareness of power are analyzed. Based on this analysis, a concept of power and an explanation of its legitimacy are proposed. The author believes that the two-layer structure of power (socio-cultural structure (order) and anthropological basis) allows us to understand both its normal functioning and, so to speak, “deviant social deviations” (anomies). Examples of both are given. The ideas about power and legitimacy proposed by the author should be considered as ideal-typical constructions according to M. Weber. That is, these are diagrams that allow one to schematize empirical material and navigate it. When the researcher encounters new types of power, these schemes must be adjusted or new schemes must be introduced.

Marxism and Religion: from Atheistic Prejudice to Scientific Approach

Introduction. In the light of Marxist social ontology, the theoretical inconsistency of Marxist atheism is revealed.Methodology and sources. The contradictions between these two aspects of Marxism are examined in the context of the works of K. Marx, F. Engels, V.I. Lenin, R. Luxemburg, and a number of contemporary materialist philosophers. Marxist philosophy is analyzed in a postpositivist key as a set of research programs within which atheism should be seen as an optional, hypothetical element of their “protective belt”.Results and discussion. Marxist social ontology, which has a communist character, and Marxist atheism, which is based on the bourgeois Feuerbachian worldview, cannot coexist in the “solid core” of Marxist research programs. Materialist dialectics exposes the bourgeois-enlightenment idea of the omnipotence of human reason, on which Marx's conviction that “conscious planned control” of social production will abolish religion is based. Scientific atheism is just as impossible as scientific theism, because ideas about God do not lend themselves to an unambiguous scientific definition due to their apophatic aspect (which, among other things, does not allow for attributing authentic Christian theology to idealist philosophy). Socio-historical practice does not confirm the superiority of the atheistic worldview over the religious one. The rejection of permanent resistance to religion follows from the Marxist requirement of a concrete-historical approach to superstructural social phenomena. The general philosophical and anthropological basis of scientific analysis of different worldviews makes it possible to constructively engage in interfaith dialogue as well as dialogue between atheists and believers.Conclusion. In a world of transformed social forms, the concept of fact is radically problematized. And this calls into question the atheistic critique of religion along the lines of “illusion or reality”. As long as the question of authentic human reality is not resolved in practical terms, an objective critique of the various concrete-historical manifestations of religion and atheism is possible on the scale of research programs only through the parameter “humane or inhumane”, that is, through an analysis of the impact of this or that worldview on the development of living human individuals and the essential human forces.

Methodical Principles and of Digital Education: from the Experience of Teaching Philosophical Disciplines

The article is devoted to the study of digital education. The features of various forms of teaching academic and university disciplines, including philosophical ones, based on information technologies that enable distance learning are considered. The article analyses the peculiarities of cooperation between teachers and students in the digital education system, where living, real individuals function as media personages. It is revealed that such personages exist on the basis of digital visual anthropology, rather than the anthropology of bodily presence, which is the basis of traditional academic education. The article examines the methodical principles of digital, distance education – mediation, representativeness, and reflexivity – which make it possible to teach academic disciplines effectively at a distance. It has been found that the application of these methodical principles involves compliance with specific laws of digital education – proper digital behavior, legitimation of digital presentation, permanent digital movement as well as digital feedback. Both the advantages and disadvantages of digital education, especially for teaching philosophical disciplines, such as the history of philosophy and philosophical anthropology, are identified. It is revealed how teaching philosophical disciplines can be effective if the principles and laws of digital education are observed, but taking into account the requirements of the anthropology of presence, remains a basic prerequisite for any variant of the modern educational process. It is argued that overcoming this anthropology requires a radical «dematerialization» of participants in online education, which is not yet an achievable goal.

Ethics in the philosophy of Adela Cortina

This article reviews the personal, academic, and political life of Adela Cortina. Emphasis is placed on the creation of the Valencia Group, composed of philosophers from the University of Valencia (Spain) and the University of Castellón, which is a city that is not part of the Autonomous Community of Valencia. They have dedicated themselves to the study of ethics in all its aspects through conferences, publications, interviews, and articles for philosophy magazines in Spain. Adela Cortina’s contributions are very important regarding the anthropological principles of ethics and their practical application. Cortina begins with the recognition of the other or alterity, in order to understand the foundations of ethics that promote the dignity of all human beings, as Hegel had proposed. In 2007, she published the book “The Cordial Reason,” where she argues that “reason” must be complemented with elements of the “heart,” such as emotions and feelings, to better understand the anthropological basis of ethics. In 2017, she published “The Ethics of Compassionate Reason,” in the classical sense of the term, meaning “to suffer with the other” and, if possible, to help them. She mentions that she sought the opinion of Jürgen Habermas, who agreed with her. Her latest contribution to the problem of global poverty is an article on “post-poverty,” in which she recalls that in September 2015, the UN, with 193 signatory countries, committed to ending poverty and hunger by the year 2030. She argues that the ultra-rich should be taxed at a rate of 5% to achieve this.

Etymological Understanding of the Concept of “Year” in Russian, Chinese and Japanese Linguocultures

The article deals with the study of “year” as the core of the concept of time, its etymology and how it reflects national stereotypes in phraseological expressions and texts. The author chose lexicographic publications such as Xinhua Dictionary, Kangxi Dictionary and Sino-Japanese Dictionary as the material for the study. First, the author explores the meaning of the word “year” from an etymological point of view, using linguistic data to trace its roots in the context of Russian, Chinese and Japanese. The author then compares the differences and similarities between the three languages in terms of fixed word combinations, sentence patterns, and cultural contexts. This topic is very relevant, as no article has yet studied the concept “year” in terms of multilingual etymological analysis. There is also no classification and analysis of phrases with the concept “year” in different languages on the basis of linguistic anthropology. The results of the analysis presented in this article can be used in the practice of intercultural communication.

The Wisdom of the People and the Elite

Abstract John McCormick's ‘democratic’ interpretation of Machiavelli depends on the view that Machiavelli unequivocally endorses the people's moral and political wisdom over that of princes and the elite alike. Leo Strauss's interpretation of Machiavelli offers a means for appraising the anthropological basis of this reading, which is yet to appear in the scholarship. Strauss argues that Machiavelli reduces human nature to the mere desire to stay alive. The people will therefore choose whatever political option stands to offer them the best chance for survival, and, this being equivocal to them, they are just as likely to opt for democracy as they are to raise up a tyrant. From this anthropology also emerges a strand of intellectual elitism in Machiavelli, which is incompatible with what McCormick considers to be Machiavelli's staunch anti-elitism. This article therefore uses Strauss to challenge McCormick's reading of Machiavelli as a populist, arguing that McCormick exaggerates Machiavelli's populist partisanship.

«В соответствии с образом Божьим…» или «В качестве образа Божьего…»? (Быт 1:26-27)

The concept of human being as the image of God forms the basis of anthropology of all religions that belong to the tradition of the Bible. The key place for this concept is Gen 1:26. The detailed analysis of this verse must take into account both the history of “crystallization” of the concept in the development of the religion of the Ancient Israel, and the later exegesis. The article classifies interpretations of the meaning and function of the expression “the image of God” in the context of the Creation narrative. The difference between these interpretations may be clarified by an analogy with a coin having a king’s image. What exactly is meant by “king’s image”? The coin itself? The features of the king’s face represented on the coin? The stamp which impressed the king’s image upon it? Following this analogy we identify three models of understanding the wording of Gen 1:26 and trace their place in the history of interpretation of the verse. The first part of the article is devoted to linguistic aspects of interpretation of the Hebrew text with a special emphasis on the semantic of the Hebrew prepositions. The second part looks at the place of the concept of Man as God’s image in the development of the religion of the Ancient Israel. The third part analyses the treatment of this concept in the Greek translations. Of special interest for us are the texts of the Judeo-Hellenistic (Wisdom of Solomon) and early Christian (Paul’s letters) literature that reflect the interpretation of the Biblical text different from the LXX. The fourth part is devoted to the Platonizing interpretation of the LXX translation, represented, first of all, by Philo. The final part of the article summarizes the individual conclusions of specialists in the Hebrew Bible, LXX, Judeo-Hellenistic and early Christian literature and relates them to the three models of understanding the wording of Gen 1:26.

Anti-Enclosures and Nomadic Habits: Towards a Commonist Reading of Deleuzoguattarian Nomadology

The paper has several objectives linked to Deleuzoguattarian nomadology. After a brief reconstruction of the concept, it proposes a selective reading oriented towards commonist, autonomist and posthumanist tropes. In this reading, nomadism is understood above all as a movement of countering or resisting enclosures and sustaining vital relations with broadly understood commons. It also critiques certain tendencies, present in Deleuze and Guattari, which make such reading unobvious: abstraction, deterritorialization and postmodern Nietzscheanism. The second part of the article is an inquiry on habits, still from a Deleuzoguattarian perspective. It contests the traditional story about private property as a condition of the development of good habits and reveals an array of ‘nomadic habits’ outside of sedentary, bourgeois and capitalist models of social reproduction. It argues that such understood habits can be seen as the anthropological basis of commoning.

Pre-Critical Kant on the Anthropological Basis of the Enlightenment Project

Purpose. The authors aim to reveal the peculiarity of comprehension of the human phenomenon in the process of referring to the text of "Observations on the Feeling of the Beautiful and Sublime" by the early Immanuel Kant, which is based on the critical rethinking of the Enlightenment position. A prerequisite for its substantial solution is addressing the problem of the place of the "Observations" in the evolution of Kant’s anthropological views. Theoretical basis. Our view of Kant’s legacy is based upon the conceptual positions of phenomenology, existentialism and hermeneutics. Originality. We have proved that the anthropological interest was inherent in Kant already in the pre-critical stage of his work, as shown by the still underestimated treatise "Observation". The paper give arguments that this text highlights the main topics that will later be the subject of a detailed study of both Kant himself and philosophical anthropology of the 20th century. It is revealed that Kant overcomes the Enlightenment temptation to absolutize the power of human reason and emphasizes its limitations. The specified step is a necessary condition for him to comprehend the important role of the sensual-passionate component of human nature and to recognize the importance of the metaphysical nature of man. Conclusions. For us today, the pre-critical Kant appears as the developer of anthropological teaching, first presented in the treatise "Observations". Already at this stage, Kant demonstrates a holistic vision of human nature. In the process of creative evolution of the thinker, this treatise should be qualified as a kind of sketch of the future concentrated development of human nature, elaborated in the pages of "Anthropology" in 1798. The author gives a key place to the metaphysics of human nature, a vivid illustration of which is, in particular, the last paragraph of "Observations" dedicated to freedom. The conducted analysis provides sufficient grounds for qualifying this text as an outline of the anthropological basis of his doctrine of pure reason, the doctrine of metaphysics as the metaphysics of man, which, in turn, gives us the key to understanding "Anthropology" as his final text.

Mutation of Dystopian Identity in the Age of Posthumanism: Literary Speculations

Dystopia while deconstructing utopian ideas generates a special type of identity as a consequence of a deviation from anthropocentric principles, crises of national and cultural worldviews, and changes in manifestations of social shifting in the posthumanist world. The article has focused on four symptomatic dystopian texts – George Orwell’s Nineteen Forty-Eight, Ray Bradbury’s Fahrenheit 451, Ahmed K. Towfik’s Utopia, and Salman Rushdie’s Quichotte – to explicate the dichotomous nature of the opposition of identity vs society in the posthumanist transformations. Those conditions are considered a cause of the mutation of dystopian identity that troubles its anthropological bases and modes of existence. To reconstruct the posthumanist context and its influence on the dystopian identities in the selected novels, this study has exploited a mixture of the following methods: intertextual, cultural, and genre ones; phenomenological approach; hermeneutic interpretation; conceptualisation, etc. The novelty of the study emanates from the very attempt to interpret the writers’ names of the AGEs which are represented in the books as a background of storytelling and a lens through which the posthumanist space is transformed from a dystopian perspective.

Co-responsibility between Men and Women in Marriage and Family. Some Anthropological Bases

Today there is a generalized opinion according to which there would be equality between menand women in the workforce and the political society to the extent that there is co-responsibility between both of them in domestic tasks. The difficulty in achieving this goal hasbeen due to a certain predominant individualistic culture, from which a model of co-responsibility is proposed that it does not take into account equality and difference betweenthe male person and the female person. The unequal treatment suffered by women in theseareas would be better resolved from a culture of loving complementarity between both sexes.

Clinical and anthropometric parallels in the diagnostics of pyelonephritis in pregnant women

BACKGROUND: The most dangerous disease in the structure of urinary tract infections during pregnancy is pyelonephritis. Favorable ground for its occurrence is created by anatomical and physiological changes in the urinary system in pregnant women against the background of gestational restructuring of the body. It seems very relevant to study the constitutional features of pregnant women with pyelonephritis and reference points - markers associated with the risk of developing pyelonephritis, the individual characteristics of its course and the effectiveness of therapy using the fundamental basis of clinical anthropology.
 AIM: Evaluation and comparative analysis of anthropometric and bioelectrical impedance body parameters in pregnant women with pyelonephritis.
 MATERIALS AND METHODS: The study included 94 pregnant women with pyelonephritis hospitalized in the urological department of the Clinical Regional Hospital (Krasnoyarsk) from 2019 to 2021. In addition to traditional tests, anthropometric and bioelectrical impedance analysis was carried out to assess the constitutional features and criteria of normal and pathological variability boundaries of pregnant women with pyelonephritis. The control group included 39 women with physiological course of pregnancy without urological diseases.
 RESULTS: The constitutional identification in the group of women with pyelonephritis in pregnancy was dominated by the mesomorph body type, with a smaller proportion presenting the endomorph type and the rarely detected central and ectomorph types. Vector analysis of soma components in pregnant women with pyelonephritis are characterized by high mesomorph scores reflecting the degree of skeletal and muscular development compared to the control group, with the lowest ectomorph values. According to bioelectrical impedance analysis, most patients have significant differences in a number of body composition parameters. Morphometric features of the pelvicalyceal system on the affected side are most prominent in the representatives of endomorph and central body types. There are significant correlations between the degree of pelvicalyceal system dilatation on the affected side and anthropometric and bioimpedance parameters of body composition.
 CONCLUSION: The study revealed a number of clinical and anthropometric parallels and constitutional features of pregnant women with pyelonephritis with the characteristics of the component body composition. Relationships have been established between various indicators, which at first glance are not related to each other, but have a significant impact on the clinical manifestations of gestational pyelonephritis. The results of the pilot study and further development of the methodology will make it possible to determine the most significant constitutional predictors of the development of pyelonephritis in pregnancy and the possibility of conducting preventive therapy.

АНТРОПОЛОГИЧЕСКИЕ КОННОТАЦИИ ВОСПИТАНИЯ КОММУНИКАТИВНОЙ КУЛЬТУРЫ ПРОКУРОРСКОГО РАБОТНИКА

The research presents a critical analysis of the prosecutor’s practice of communicative interaction in the space of professional culture. The sociocultural nature of prosecutorial communications is explained. The “anthropological errors” are comprehended (J. Milbank) as a result of an unformed educational system that does not ensure the effectiveness of communicative culture in reality, characterized by a “performative failure of subjectivity” (Y. Ananka, H. Kirschbaum). The meaningful connection of the key concepts is revealed: culture, communicative culture, education, etc. It is established that the educated communicative culture is a conceptual tool for developing behavioral strategies that ensure constellation in the “empire of law and order”. The purpose of the article is to consider the anthropological aspect of the problem of educating the communicative culture of a prosecutor’s employee. The axiological analysis of the traditional communicative culture of the prosecutor’s employee was carried out; the following methods were used: the method of scientific observation, the analysis of communicative behavior in the light of the theory of axiological communication; an interview determining the degree of compliance of the interaction of prosecutor’s employees with the norms of institutional communication. It is established that the communicative processes accompanying the prosecutor’s activity are the axiogenic and anthropological basis for the formation and development of the educational system.

Het biologische lichaam

The biological body: The body as thing in a postphenomenological perspective In phenomenology the lived body (le corps vécu) is considered as the subject of reflection while the biological body (le corps objective) is destined for medical sciences. As an alternative I give a view on the basis of the philosophical anthropology of Helmuth Plessner who thinks a person as a subject to have a lived body (Leib) and a biological body (Körper) from an eccentric or third perspective (excentric positionality). A person experiences herself from that eccentric point of view as a lived body and at the same time as a biological and instrumental body. These two perceptions can only be characterized as a dual aspect (Doppelaspekt), and cannot be separated from each other. Plessner moreover considers the biological body as a thing among other things. I place this bodily thing in a postphenomenological perspective as worked out by Don Ihde and discuss the idea to consider it as a mediating thing between the person who has it and at the same time is it as a lived body in the world she lives in. I work out the effects on the person in case of organ transplantation or implantation of artefacts in the postphenomenological perspective of the embodiment and the hermeneutic relation. I conclude that from that perspective both relations appear to be too simple to elucidate what really takes place in a patient and suggest that in case of incorporation of organs or artefacts the postphenomenological mediating relations should be expanded to a triadic (semiotic) variant of mediating technologies that considers the biological body itself as mediating thing in order to encompass the whole of the human experiences including meaning.

Christian Freedom and Modern Freedom: Two Anthropologies

The paper presents the analysis of Christian and modern ideas of freedom. The first part denotes fundamental elements of the Christian idea of freedom as it can be found in the theology of Saint Apostle Paul, notably the idea of liberation from sin, and Paul’s views on how to live this freedom. In the second part, we have the analysis of the key aspects of modernity, such as rationalism, autonomy, and the notion of human rights, and how these ideas influenced the formulation of the modern idea of freedom. In the third part, the Christian and the modern ideas of freedom are analyzed in the light of their fundamental anthropological bases.

Nacjonalizm a uniwersalne wartości. Spór o tożsamość z perspektywy filozofii dialogu

In this chapter I deal with the problem of contemporary nationalism through the prism of the philosophy of dialogue and the question about the identity of the individual and society.
 The chapter consists of three parts. Firstly, I conceptualise the notions of nationalism and nation states. Secondly, I present the assumptions of the philosophy of dialogue concerning the problem of identity and the source relationship in philosophy. Thirdly and lastly, I analyse how nationalism is juxtaposed with the universal values as set against the background of the philosophy of dialogue.
 Here I do not focus on presenting the definition or assessment of nationalism. I offer instead an insight on some elements that appear particularly strong in the initial phase of the transformation of nationalism in nation-states, which lead to various kinds of dangerous phenomena, and present the problem of nationalism through the prism of national socialism. The phenomenon of nationalism, for which the uniqueness of a nation is one of the most characteristic features, may pose a serious problem not only in international or social relations, but also concerns individuals. The philosophy of dialogue is involved in ethical relations between individuals, but its scope also extends to social and even political issues. Representatives of the philosophy of dialogue noticed the problem of culture grounded in the question of the subject before it led to the drama of the citizens of Europe and, consequently, of the whole world. Therefore, the article juxtaposes nationalism with the postulates of the philosophy of dialogue, which shows identity through the prism of a relationship to another human being.
 I consider this problem on the basis of philosophical anthropology. For this purpose, a phenomenological reflection was used, which consists in describing the phenomenon and trying to understand it through the prism of “I”. The reason why the philosophy of Hegel, Schopenhauer, and Nietzsche inspires, on the one hand, National Socialism, and on the other, the philosophy of dialogue, is shown. This particular task is to help understand today’s problems of nation-states seeking their own identity. The common denominator of these two separate phenomena is the problem of identity.
 The problem of symmetry and asymmetry of relations or the problem of violence and being for the other in the concept of the national idea and the philosophy of dialogue is presented. They can be seen through the prism of the question of identity. On the one hand, nationalism is based on universalism, and on the other, it seeks uniqueness, a unique place for its nation. It is clearly in contradiction to universal values which are the same for all. The dispute over identity from the perspective of the philosophy of dialogue touches upon an important issue, which is the importance of the Other for identity. The philosophies of Kant, Hegel, or Nietzsche, when misunderstood, may lead to the conclusion that they are the precursors of nationalism, including National Socialism. However, this is a great misconception. The philosophy of dialogue critically evaluates these thinkers, but they give it a reason to reflect on the essence, on the root question of philosophy.
 The philosophy of dialogue teaches that individual experience can be universal, without excluding others. This helps to see the necessary balance between the identity of the individual and the national identity that need each other. National identity is a very important element of human nature, but it must be based on symmetry in interpersonal relations, which can guarantee peace in Europe and the world.

An Anthropological Discourse to Christian Views on Polygamy and Plural Relationships in Uganda

Marriage and family are prominent institutions in society because they define a person’s essence of life and identity, through providing means and conditions for survival, participation and sustenance. Marriage thus has forms that are inclusive, given the social realities in an area. However, as society changes, we realise that the institution is also changing to respond to new anthropological demands. This paper deals with the polygamous form of marriage and the accruing transitions as well as tensions in this institution. The paper gives a cross sectional analysis of the phenomenon, discussing its continuities and discontinuities. The paper is aimed at highlighting the anthropological basis of marriage so that society may not judge people at the periphery, but support and understand them as well as regulate the institution of marriage to be inclusive. In order to discuss the surrounding tensions, the discussion will concern polygamy and Plural relationships based on situation analysis in Uganda, personal reflections, literature and field data.

Man–a Human Person in the Context of the Theory of Efficient and Purposeful Causality. Pedagogical Implications

This article aims to justify the thesis about the need to develop transcendent, transcendental and teleological pedagogy in connection with the anthropological basis, which is the theory of the person and causality. A man–a person – is an ontically substantial individual being, demanding an external cause, which is the Pure Act of Existence–Transcendens–Absolute. The personalistic pedagogics and the pedagogy of the person are therefore inherently related to transcendence. If the subject and object of education is a human person, then transcendental pedagogy must be a sine qua non condition for practising personalistic pedagogics and pedagogy of the person. Personalistic pedagogics and the pedagogy of the person are also intrinsically related to teleology. Efficient cause is coupled with purposeful cause. If there is an action of the Absolute which results in the existence of a man, a human person, then the Absolute, as the fullness of good, is the ultimate goal-motive and final cause of the man–human person. The teleological aspect in personalistic pedagogy and the pedagogy of the person means a particular aim and meaning orientation; full realisation of potentialities and tasks dormant in a unique being–a human person. The goal is not to achieve perfection, but to direct to your original source – the Transcendent–the Absolute–God.