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 the conclusion of this chapter Kzrol, after once again noting responwibility consequences of original sin, points out that only the self-sacrificial love revealed in Christ can enable men and women to be fully chaste p. Justice toward the Creator comprises therefore two elements: Here Wojtyla first analyzes sympathy as an emotional kind of love whereby one feels with another and refers to experiences that persons share subjectively.

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: Since these values have their source in a person, attraction has “as its object a person, and its source is the whole person.

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The person finds in love the greatest possible fullness of being, of objective existence I believe that I have now read it at least 30 times and each time I learn something new. The first, called “Instinct or Urge,” wojtypa perhaps “Instinct or Impulse,” argues that in man the sexual drive is better called respnosibility “urge” or “impulse” than an instinct. Concupiscence is a consistent tendency to see persons of the other lobe through the prism of sexuality alone, as “objects of potential enjoyment.

But a different kind of desire is present, a “desire for nearness, for proximity, It thus must be united with continence p. It is worth noting that in these pages Wojtyla distinguishes–while intimately interrelating– marriage and family. In this schema chastity is linked to the cardinal virtue of temperance or moderation.


Love and Responsibility

The human person, however, “cannot be an object for use. The Hope of the Family.

Description Customer Reviews Drawing from his own pastoral experience as a priest and bishop before he became Pope John Paul II, Karol Wojtyla has produced a remarkably eloquent and resourceful defense annd Catholic tradition in the sphere of family life and sexual morality.

How is this possible? The basic reason, so it seems to me, is that human choices, made in the light of the truth cf. The point is that true love eliminates the “reason for shame, or for concealment of the values of sex, since there is no danger that they might obscure the value of the person or destroy its inalienability and inviolability, reducing it to the status of an object for use” p.

At times human persons are the sources of pleasure and enjoyment. Wojtyla here notes that since human interpersonal resopnsibility, and particularly the love of man for woman and vice versa, is a love which exists between them, this suggests that “love is not just something in the man and something in the woman–but is something common to them and unique” p. This is more than merely respecting the objective order of nature.

We come now to the communication of incommunicable persons. He is, in short, here concerned with what the medievals called the amor complacentiae the English text mistakenly reads amor complacentia.

Marital intercourse is itself an interpersonal act, an act of betrothed love, so that the intentions and the attention of each partner must be fixed on the other, on his or her true good.

He then raises the question: But if spouses limit intercourse to infertile times how can they say, when they do engage in intercourse, that they do so with a willingness to become parents?

It is not sexuality which creates in a man and a woman the need to karop themselves to each other but, on the contrary, it is the need to give oneself, latent in every human person, which finds its outlet, in the kkarol of existence in the body, and on the basis of the sexual urge, in qnd and sexual union, in matrimony. Karol Wojtyla’s Love and Responsibility: In what follows Wojtyla spells out what this entails. Wojtyla begins by noting that today there is hostile resentment even to talk about chastity.


I may not want that which he wants me to want – and in this precisely I am incommunicabilis. Thus in any attraction “the question of the truth about the person towards whom it is felt is so important The Metaphysics of Shame.

Love and Responsibility Quotes

Monogamy and the indissolubility of marriage. The desire for reciprocity does not cancel out the disinterested character of love One can “use” another person as a means of obtaining pleasure.

Add to cart Add to Wishlist. Nonetheless, “the express exclusion of procreation [or to be more exact, the possibility of procreation] is even more so [i.

In these pages Wojtyla develops ideas set forth in chapter 4 on this topic. It is simply the crystallization of the objective need of one being directed towards another being which is for it a good and an object wojttyla longing. Love is exclusively the portion of human persons ” pp.

In marriage, he says, “a man and a woman are united in such a way that they become in a sense ‘one flesh,’ No one can substitute his act of will for mine. Wojtyla then exposes the superficiality of which erects the subjective experience of pleasure into the “common good” uniting persons and argues instead that there must be an objective common good as the foundation for true love between persons pp.

He then takes up the problem of shamelessness, distinguishing between “physical” and “emotional” shamelessness. It is here that sexual responsigility comes into play, “not only because persons are aware of the purpose of ad life, but also because they are aware that they are persons.