Personology From Individual To Ecosystem Pdf Downloadl

Finally, we also believe that methodological diversity is important, both as a way of broadening the base of evidence that our journal publishes, but also as a way of broadening the perspectives on personality psychology that are represented. Thus, we are open to research that contributes to our understanding of personality processes and individual differences using a broad range of approaches including research that links personality psychology with theories and methodological approaches from other disciplines.

17. The disciples of Jesus Christ feel that they are involved with these questions; they too carry them within their hearts and wish to commit themselves, together with all men and women, to the quest for the truth and the meaning of life lived both as individual persons and as a society. They contribute to this quest by their generous witness to the free and extraordinary gift that humanity has received: God has spoken his Word to men and women throughout history; indeed he himself has entered history in order to enter into dialogue with humanity and to reveal to mankind his plan of salvation, justice and brotherhood. In Jesus Christ, his Son made man, God has freed us from sin and has shown us the path we are to walk and the goal towards which we are to strive.

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181. To the subjects, whether individuals or communities, that exercise ownership of various types of property accrue a series of objective advantages: better living conditions, security for the future, and a greater number of options from which to choose. On the other hand, property may also bring a series of deceptive promises that are a source of temptation. Those people and societies that go so far as to absolutize the role of property end up experiencing the bitterest type of slavery. In fact, there is no category of possession that can be considered indifferent with regard to the influence that it may have both on individuals and on institutions. Owners who heedlessly idolize their goods (cf. Mt 6:24, 19:21-26; Lk 16:13) become owned and enslaved by them[383]. Only by recognizing that these goods are dependent on God the Creator and then directing their use to the common good, is it possible to give material goods their proper function as useful tools for the growth of individuals and peoples.

187. The principle of subsidiarity protects people from abuses by higher-level social authority and calls on these same authorities to help individuals and intermediate groups to fulfil their duties. This principle is imperative because every person, family and intermediate group has something original to offer to the community. Experience shows that the denial of subsidiarity, or its limitation in the name of an alleged democratization or equality of all members of society, limits and sometimes even destroys the spirit of freedom and initiative.

The stability and indissolubility of the marriage union must not be entrusted solely to the intention and effort of the individual persons involved. The responsibility for protecting and promoting the family as a fundamental natural institution, precisely in consideration of its vital and essential aspects, falls to the whole of society. The need to confer an institutional character on marriage, basing this on a public act that is socially and legally recognized, arises from the basic requirements of social nature.

236. An issue of particular social and cultural significance today, because of its many and serious moral implications, is human cloning. This term refers per se to the reproduction of a biological entity that is genetically identical to the originating organism. In thought and experimental practice it has taken on different meanings which in turn entail different procedures from the point of view of the techniques employed as well as of the goals sought. The term can be used to refer to the simple laboratory replication of cells or of a portion of DNA. But specifically today it is used to refer to the reproduction of individuals at the embryonic stage with methods that are different from those of natural fertilization and in such a way that the new beings are genetically identical to the individual from which they originate. This type of cloning can have a reproductive purpose, that of producing human embryos, or a so-called therapeutic purpose, tending to use such embryos for scientific research or more specifically for the production of stem cells.

From an ethical point of view, the simple replication of normal cells or of a portion of DNA presents no particular ethical problem. Very different, however, is the Magisterium's judgment on cloning understood in the proper sense. Such cloning is contrary to the dignity of human procreation because it takes place in total absence of an act of personal love between spouses, being agamic and asexual reproduction[534]. In the second place, this type of reproduction represents a form of total domination over the reproduced individual on the part of the one reproducing it[535]. The fact that cloning is used to create embryos from which cells can be removed for therapeutic use does not attenuate its moral gravity, because in order that such cells may be removed the embryo must first be created and then destroyed[536].

348. The free market cannot be judged apart from the ends that it seeks to accomplish and from the values that it transmits on a societal level. Indeed, the market cannot find in itself the principles for its legitimization; it belongs to the consciences of individuals and to public responsibility to establish a just relationship between means and ends.[728] The individual profit of an economic enterprise, although legitimate, must never become the sole objective. Together with this objective there is another, equally fundamental but of a higher order: social usefulness, which must be brought about not in contrast to but in keeping with the logic of the market. When the free market carries out the important functions mentioned above it becomes a service to the common good and to integral human development. The inversion of the relationship between means and ends, however, can make it degenerate into an inhuman and alienating institution, with uncontrollable repercussions.

370. The loss of centrality on the part of States must coincide with a greater commitment on the part of the international community to exercise a strong guiding role. In fact, an important consequence of the process of globalization consists in the gradual loss of effectiveness of nation-states in directing the dynamics of national economic-financial systems. The governments of individual countries find their actions in the economic and social spheres ever more strongly conditioned by the expectations of international capital markets and by the ever more pressing requests for credibility coming from the financial world. Because of the new bonds of interdependence among global operators, the traditional defensive measures of States appear to be destined to failure and, in the presence of new areas of competition, the very notion of a national market recedes into the background.

390. The profound meaning of civil and political life does not arise immediately from the list of personal rights and duties. Life in society takes on all its significance when it is based on civil friendship and on fraternity.[790] The sphere of rights, in fact, is that of safeguarded interests, external respect, the protection of material goods and their distribution according to established rules. The sphere of friendship, on the other hand, is that selflessness, detachment from material goods, giving freely and inner acceptance of the needs of others.[791] Civil friendship [792] understood in this way is the most genuine actualization of the principle of fraternity, which is inseparable from that of freedom and equality.[793] In large part, this principle has not been put into practice in the concrete circumstances of modern political society, above all because of the influence of individualistic and collectivistic ideologies.

417. The political community is established to be of service to civil society, from which it originates. The Church has contributed to the distinction between the political community and civil society above all by her vision of man, understood as an autonomous, relational being who is open to the Transcendent. This vision is challenged by political ideologies of an individualistic nature and those of a totalitarian character, which tend to absorb civil society into the sphere of the State. The Church's commitment on behalf of social pluralism aims at bringing about a more fitting attainment of the common good and democracy itself, according to the principles of solidarity, subsidiarity and justice.

434. International law becomes the guarantor of the international order,[884] that is of coexistence among political communities that seek individually to promote the common good of their citizens and strive collectively to guarantee that of all peoples,[885] aware that the common good of a nation cannot be separated from the good of the entire human family.[886]

559. Christians must work so that the full value of the religious dimension of culture is seen. This is a very important and urgent task for the quality of human life, at both the individual and social levels. The question arising from the mystery of life and referring to the greater mystery of God is in fact at the centre of every culture; when it is eliminated, culture and the moral life of nations are corrupted[1171]. The authentic religious dimension is an essential part of man and allows him to open his diverse activities to the horizon in which they find meaning and direction. Human religiosity or spirituality is manifested in the forms taken on by a culture, to which it gives vitality and inspiration. The countless works of art of every period bear witness to this. When the religious dimension of the person or of a people is denied, culture itself starts to die off, sometimes disappearing completely.

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