personalism

Human social life, I suggest, is the magma that erupts and builds up, so to speak, at the fault lines where natural human capacities meet and grind against and over natural human limitations_. This meeting of powers and limitations produces a creative, dynamic tension and energy that generates and fuels the making of human social life and social structures_. It is real human persons living through the tensions of natural existential contradictions who construct patterned social meanings, interactions, institutions, and structures.

A person is an entity of a sort to which the only proper and adequate way to relate is love.

Personalism therefore includes among its leading ideas, the affirmation of the unity of mankind, both in space and time, which was foreshadowed by certain schools of thought in the latter days of antiquity and confirmed in the Judeo-Christian tradition. For the Christian there are neither citizens nor barbarians, neither bond nor free, neither Jew nor gentile, neither white, black or yellow, but only men created in the image of God and called to salvation in Christ. The conception of a human race with a collective history and destiny, from which no individual destiny can be separated, is one of the sovereign ideas of the Fathers of the Church. In a secularised form, this is the animating principle of eighteenth century cosmopolitanism, and later of Marxism. It is flatly opposed to the ideas of absolute discontinuity between free spirits (as in Sartre) or between civilizations (in Malraux or Frobenius). It is against every form of racialism or of caste, against the __limination of the abnormal_ , the contempt of the foreigner, against the totalitarians_ denigration of political adversaries__n short, it is altogether against the fabrication of scapegoats. Any man, however different, or even degraded, remains a man, for whom we ought to make a human way of life possible.