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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In particular, a man as a being of the male sex is in need of a woman as a being of the female sex and vice versa: Love as responsibilitj, amor benevolentiae, is therefore love in a more unconditional sense than love-desire” p.

I will now attempt to summarize them. Wojtyla begins by noting that today there is hostile resentment even to talk about chastity. Utilitarians at times respond to criticism of this kind by holding that the pleasure they seek to maximize is to be enjoyed subjectively by the greatest number.

He first examines and analyzes the phenomenon of shame, then discusses the absorption of shame by love, and finally treats loev the problem of shamelessness. An instinct wohtyla merely a “reflex mode of action,” not dependent on conscious thought p. This is a fascinating section of Wojtyla’s book ideas are later developed in his Wednesday audiences as Pope in his reflections on the “spousal” meaning of the body, nakedness and shame.

He now wishes to consider “vertical” justice, i.

Love and Responsibility Quotes by John Paul II

And it is only when they do so that they put their sexual relationship within the framework of marriage in a truly personal level” p. 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: This chapter, also called a “supplementary survey,” includes six sections: This helps us understand the “sacramental” character of marriage–first as a “sacrament” of nature and then woktyla a “sacrament of grace” pp. The final section of Chapter 4, on vocation, contains four subdivisions: While at the university, Fr.

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This makes possible a correct attitude to the whole of the real world But it is “absorbed” inasmuch as love affirms the person and is unwilling to view the person’s sexual values as commodities to be enjoyed or used llve. No one can substitute his act of will for mine.

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

Browse All Religious Education. It is important to recognize that Wojtyla clearly understands that modesty can take different forms in different cultures and that nakedness is compatible with modesty in some primitive tribes.

The former views marriage as an interpersonal relationship, in which the well-being and self-realization of each partner are of overriding importance to the other. Chapter 3 contains three major parts, of which the first is devoted to the rehabilitation of chastity, the second to responxibility “metaphysics of shame,” and the third to the subject of continence and the difference between continence and chastity. 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.

But wojhyla most important element in love is anc, and sympathy must be integrated into the person through the will if friendship, based on the objective value of the person, is to take root: In concluding this section Wojtyla considers the man-woman relationship in its widest sense and maintains that the love he is talking about “is identified with a particular readiness to subordinate oneself to that good, which ‘humanity’, wojtyal more precisely, the value of the person represents, regardless of the difference of sex” p.

In an aside, as it were, Wojtyla also affirms that “the education of children And beauty is more than skin deep: 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.


Justice to the Creator; and Five: The Person and Love”. He then takes up the problem of reciprocity of love between human persons, the movement from sympathy to love, and concludes this part with a discussion of betrothed love. Finally, the valid findings of sexology, while not directly supporting monogamy and indissolubiilty, nonetheless indirectly does so because it attaches such importance to the psychological and physical health of spouses, and this health flourishes best in the soil of true marital love pp.

A utilitarian attitude, rooted in a merely useful good and not an honest good, destroys the possibility of true reciprocity p. The Hope of the Family. The function of shame is “to exclude Love of benevolence or benevolence is essential to love between persons.

Since man is a person, ethics and love take precedence over physiology. The value of the institution [of marriage].

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In these pages Wojtyla develops ideas set forth in chapter 4 on this topic. Wojtyla’s thesis is that “the belief that a human being is a person leads to the acceptance of the postulate that enjoyment must be subordinated to love” p. Marriage serves above all to preserve the existence of the species The fourth subsection, “The Second Meaning of the Verb, ‘to Use’,” identifies that meaning as signifying “enjoyment,” i.

These two truths, properly integrated, give to an attraction that perfection which is one of the elements of a genuinely good and genuinely ‘cultivated’ love” p. Sexual relations are in accord with the personalistic norm only when they take place between persons who are already completely united in this kind of love i.

These are very important points to note.

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