The article is devoted to the work of Emmanuel Mounier (1905–1950), the founder and leading theorist of the philosophy of French personalism. The philosopher sees the purpose of his teaching in finding a way out of a deep civilizational crisis, in which, in his opinion, by the beginning of the twentieth century, human society found itself. He seeks to find ways to comprehend a qualitatively new civilization based on the effective priority of spiritual values. The central idea in the thinker's (...) views is transcension as a fundamental property of a human personality, overcoming mechanistic connections and conditionalities and striving for "super-being". He also referred to the feeling of human community as the main characteristics of human existence: society was initially included in his definition of personality. The personalist philosopher attached special importance to art in the process of becoming a person. The ideas of personalism by E. Mounier and his associates (J. Lacroix, M. Nedonsel et al.) had a noticeable influence on the philosophical, sociological and aesthetic teachings of the twentieth century, orienting researchers to study the problems of the spiritual content of human activity, human communication, and human community. They became the theoretical basis of a number of areas of theological thought — theology of personality, theology of labor, theology of revolution, theology of liberation. (shrink)

The genesis of God in human culture seems to be undeniably linked to fear of uncontrollable forces of Nature, and uncertanitity of individual destiny, which have been innate to the human ethos ever since the very emergence of modern man. Two opposite concepts of poly and monotheism, exemplified by Hinduism and Christianity, are analysed. Search for enduring and universal values and truisms through history of the two systems is deployed to identify commonalities. How far is plurality fissiparous, and partisan singularity (...) unifying, is also compared. It is argued that progressive transcension must form the goal of all spiritual systems irrespective of regional or ethnic backrounds. Realities of the one world concept dictated by the inescapable Space ship Earth paradigm unequivocally lead to one species, one people, and one kind, hosowever anamolous the current trends. This inevitability must necessarily entail a unifying, single ethicality, with or without notion of Godhead. In essence, all spirituality stems from the need for individual or personal salvation and satisfaction. Group or species obligations come next, although it may be expected that with further human evolution these may supersede the selfish propensities predominant hitherto. It is emphasized that the evolutionarily transcendent human must suscribe to a universal ethical force which must necessarily belong to the genre of a singularity embracing the whole human kind. This could be called UNIETHICS, the epithet denoting the universal, the unitary and the unifying. Global consensus are tentatively emerging in several area, dictated by survival needs. Inviolable edicts of the now imperative UES or Uniethics have been spelled out, as also desiderata for achieving them. (shrink)

Discussion about the notion of coagent intellect.- This debate on the duality of the human intellect "ut co-actus" is an inexhaustible and fathomless topic, reserved for the transcension of human thought. It suggest that the transcendental human intellect is on par with the knowledge that God has of each person, subject to the duality that forms the understand and the be understood.

This debate on the duality of the human intellect "ut co-actus" is an inexhaustible and fathomless topic, reserved for the transcension of human thought. It suggests that the transcendental human intellect is on par with the knowledge that God has of each person, subject to the duality that forms the understanding and the being understood.