A emergência e a insurgência da pessoa humana na história: ensaio sobre a construção do conceito de

Daniel da Costa

The personalism of Emmanuel Mounier isnt a philosophy of the subject, or one of its expressions as a philosophy of the I or a philosophy of consciousness; or a philosophy of the death of the subject; or even a philosophy of the object. The personalism of Emmanuel Mounier is a philosophy of connection. When He elects as a fundamental intuition of originary experience the mode of being of connection, he attaches the consequent inscription of the affirmation of life into the pith even of movement more proper of creator person in its fight for the real. This makes him to put in perspective, consequently, under the mode of being of artifact the way by means of that the person comprehends him/herself and the World. In other words, it isnt as the ideology of labourism wants: to present man only as homo faber. The personalism of Emmanuel Mounier wants to go farther: till the manifestation of Being in its more simple forms until its more sublime, that is, the creator person and affirmer of life, and that not only as empiric expression, or quantitative, but qualitative expression, it sees the manifestation of person as unconditional affirmation of love, that is, Eros captive for Agápe. So, personalism goes to say not only homo artifex est, but homo perfectibilis est and, in continuation, it increases still more for omnia arte facta sunt. In the personalism of Emmanuel Mounier all is yet to be made, the person itself and the World. The latter task is realized in two levels in loan company interaction: in the singular expression, in which only to the person belongs the action of the accomplishment, task that belongs him/her as a realization on the strength of the expression of his/her specific character in his/her accomplishment of his/her singular and unique vocation in his/her fight for the real, and too in the expression of the person in the community. There isnt here separateness, but distinction, for this matter, in short, for the personalism of Emmnauel Mounier, is one same task whose specific dimensions and treatment of the specific problems will implicate the success or the ruin in the integral realization of personal life. That is, in its singular manifestation and in its life of the inter-connection in community. The manifestation of the singular person, therefore, only will meet its full realization when the person takes part, as an irreplaceable link, in the constitution of the one person of persons: that is, the community. However, for this collective task each one is convoked, 12 for each person, in his/her singular expression, is, for the personalism of Mounier, the Gordian-knot that unfastens a World of creation and sense unexpected. Then, Mounier posits, in his quest for dialogue, as the criterion by which he evaluates and to ponder the density of others philosophies and by which he understands how far persons have been faithful to themselves, that is, to their worth, and at the same time have been faithful to the person. If their contents announce the accomplishment of this fundamental vocation of the person or if they would be only one more occidental adjournment and procrastination that, in spite of their more ancient history, Mounier prefers to start from XVI century and with the appearance in history of the bourgeoisie and claimant individualism; Occidental adjournment and procrastination that has been in all time the choice of other thing than free and creator person. That is, for Mounier, one more kind of fundamental alienation, or one more kind of objectification of the person. Thus, Personalist criticism, which understands Reason as the logic of integral personality, will be a necessary complement to Kantian criticism of the dogmatism of the beyond of reason; that is, Personalist criticism will be a criticism of the dogmatism of the below of reason, that has fixed itself into contemporary thought, that is, pos-Kantian, as being the last word.

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