Personalistic Concept Research Articles

La falta de amor como causa de nulidad de matrimonio

Hitherto, love has lacked any legal significance in both the canonical doctrine and jurisprudence of marriage, so, in practice marriage can be made up against or aside its nature of being a union of love in the eyes of God, as a mere contract on obligations. In keeping with the personalist conception of marriage already assumed by the Second Vatican Council, as well as by its own anthropological and liturgical-theological nature, and following the teachings of the most last pontifices, it is postulated that a consent realized by profit and without love, must be considered contrary to its own entity as being love bound. Nevertheless, the personal-loving nature of the conjugal union must constitute the centre of the canonical statute of marriage, if the predominant inappropriate contractualist conception of the present system is to be overcome. Thereby, the canonical norms ought to be a juridical expression of the anthropological and theological underlying reality, not a foreign figure juxtaposed to it.

The Unity of the Person

lately have been dealing with an age-old metaphysical and theological problem. In Indian thought it is the question of whether or not Brahman (the ultimate reality in Hindu thought) has ragas (qualities, determinations). In European thought it arose with Plotinus and his attempts properly to articu late the idea of the transfinite One and has continued within metaphysics and Christian theology. The dilemma it seems to present is that, on the one hand, the ultimate reality?Brahman, The One, God, the Absolute?must be beyond all the limiting attributions of finite beings; yet, on the other hand, it then appears to be a blank unity which is indistinguishable from nothing. Not this, not and therefore, it seems, nothing. The root problem is the assumption, as explicitly formulated by Nicholas of Cusa, that omnis determinano est negatio?to be is to be something and therefore not to be something else. This assumption, for example, is embodied in Greek meta physics in which the unlimited, or lower infinite, is made determinate and therefore actual by the imposition of forms upon it as their matter; hence Plotinus's problems in forming the idea of the transfinite One, the higher infinity above all exclusive finitude. I do not propose here to deal will all the answers to this problem but only with one: the distinctive unity of the person. Metaphysics and theology have too often been mere mete-physics or meta-logic in applying the categories of physical reality, or of formal logic, to all reality and thus have failed to articulate categories proper to personal existence. The dilemma regarding the one transfinite reality, in short, arises from thinking of it not in personal terms but in impersonal ones, and the answer is to press on to a thoroughgoing personalist conception. For the

Notes on conditional previsions

The personalist conception of probability is often explicated in terms of betting rates acceptable to an individual. A common approach, that of de Finetti for example, assumes that the individual is willing to take either side of the bet, so that the bet is “fair” from the individual’s point of view. This can sometimes be unrealistic, and leads to difficulties in the case of conditional probabilities or previsions. An alternative conception is presented in which it is only assumed that the collection of acceptable bets forms a convex cone, rather than a linear space. This leads to the more general conception of an upper conditional prevision. The main concerns of the paper are with the extension of upper conditional previsions. The main result is that any upper conditional prevision is the upper envelope of a family of additive conditional previsions.

Wychowanie ekologiczne w perspektywie personalistycznej

In the modern world, the value and the dignity of man, the value of life are very often placed in doubt, while consumer mentality, the glorification of freedom, subjection to egoism - achieve great measures. This situation has its negative reflection on education towards the respect of the socio-natural environment. Suggestions presented for pro-ecological education quite frequently concentrate on practical recommendations, which apply above all to the world of nature. Many a time the social dimension of this education and personalistic motivation are omitted. So, the uncovering of the value of pedagogical personalism for ecological education is especially important today. The reflection presented here shows that ecological education is close to the personalistic concept of education, and it is even immanently rooted in the aims and principles plotted by it. At the foundations of ecological education in personalism, we find the greatness and the dignity of the human being as a person. The .personalistic norm.) of pro-ecological education by no means depreciates other beings possessing autonomy and objective value. Between man and other beings, one can see close ties, relations of interdependence, common sharing of destiny. This is especially underlined in the Christian concept of personalism, which directs the whole of education in the Christ-centered direction.

The Primacy of the Personalist Concept of God in Jewish Thought

The Primacy of the Personalist Concept of God in Jewish Thought

Four concepts of probability

Four concepts of probability are examined: the mathematical concept and its personalist, frequentist, and propensity interpretations. The first two interpretations are shown to be at variance with the standard calculus of probability. The personalist concept is invalid because the probability function makes no room for any persons; and the frequency interpretation in mathematically incorrect because the axioms that define the probability measure do not contain the (semiempirical) notion of frequency. On the other hand the propensity interpretation of probability is found to be mathematically unobjectionable and the one actually employed in science and technology and compatible with both a possibilist ontology and a realist epistemology.

A Personalist Concept of Human Reason

A Personalist Concept of Human Reason