Voluntative Metaphysics of Personality

1. Entity type Lemma
2. Original titleВолюнтативна метафiзика особистосi
3. Language term Ukrainian
4. lemma author Asliturk, Miriam
5. lemma category Scientific theories and disciplines > Psychology-Psychoanalysis - Concepts of knowledge and modes of reasoning - History and philosophy of science
6. Publication date 06-01-2017
7. lemma work Лімонченко, В. В. [Author]. Волюнтативна метафiзика особистосi
8. lemma manifestations Науковий вісник Волинськоґо державноґо університету імені Лесі Українки
9. Keywords Trinity - Metaphysics - Russian philosophy - Personality
10. Url Click Here
11. Citations
    1. <p>Лімонченко, В. В. (2007). Волюнтативна метафiзика особистосi. <em>Науковий вісник Волинськоґо державноґо університету імені Лесі Українки</em>. Retrieved from: <a href="http://www.nbuv.gov.ua/old_jrn/Natural/nvvnu/filosof/2007_8/1/10.pdf">http://www.nbuv.gov.ua/old_jrn/Natural/nvvnu/filosof/2007_8/1/10.pdf</a> </p>
12. Lemma body

    1. The article focuses on the issue of the metaphysical meaning of personality. Since the consideration of this matter directly concerns the concept of metaphysics in general, the author notices that many Russian theologians and philosophers of the early 20^th century were interested in issues related to the problem of identity in metaphysics. In particular, such philosophers as Kirievsky, Khomiakov, Soloviev have repeatedly criticized Western theological philosophy by generating their own Orthodox philosophy.

       The beginning of the 20th century was marked by the strengthening of Orthodox philosophy. This is most clearly explained in the works of G. Florovsky (1893-1979) and S. Khoruzhy (b. 1941). Nevertheless the purpose of the article is reduced to the consideration of the Christian concept of personality developed by Vladimir Lossky (1903-1958). The first thing that draws attention in the study of the Christian concept of personality is that it is based on the problem of God cognition, which has a mystical character. For Lossky, Christian mysticism and dogmatic theology were one and the same. The genius of Eastern mystical theology lay, he contended, in its apophatic character, which he defined as the understanding that God is radically unknowable in philosophical terms. Essentially, this means that the best way to discuss God is stating not what God is, but rather discussing what God is not. The Trinity concept counts a lot in the understanding of the metaphysical meaning of personality, and it is essential to understand how God works in the world. It distinguishes in God the three hypostases: The Son, The Father, and the Holy Spirit. Thus the God is divided into three in his activity, with each person of the Trinity expressing an individual part of the continued creation and sustenance of the world. Each person has a specific role in God’s activity in this world.

       The central theme in Lossky's theology is a particular model of personality, divine and human, as 'kenotic', fulfilled in absolute self-giving. He lays less emphasis on the person as such, and more on radical freedom, which characterises the person. While this idea has some roots in patristic thought, it is quite clearly rooted in later sources as well.

       Overall the basis of the doctrine of the personality is the apophotic and 'kenotic' idea of God cognition, which includes both rational logics and existential moments, revealed in the course of life of the individual. The word personality is contrasted with the word individuality. Individuality is the real; personality is the unreal. A man being in the image of God is a personality: he cannot be reduced to his 'nature', to what is repeatable and common. He is more than an individual representative of a species, same as in the Trinity individuality is perfectly transcended in full communion. Personality as the greatest value of existence is a spiritual creature. It is unique and can not be compared with anything else.