THE DEFINITION OF THE HUMAN PERSONALITY FROM THE PSYCHOLOGICAL AND MORAL POINT OF VIEW

1) The expression "personality" is found today almost everywhere but with different meanings. It is, in fact sufficient to glance through the abundant bibliography on the subject to realize that many of the concepts regarding the psychic structure of man are expressed in technical terms which in every case preserve the same fundamental meaning; yet several elements of human psyche are still badly described and have not yet been given an adequate definition. The terminology "personality" is one of them in scientific psychology as in applied psychology.

It is therefore important that We should specify Our interpretation of it. Though We take into account above all the moral and religious aspects, whereas you stop principally at the psychological one, We do not believe that these different points of view should engender oppositions or contradictions, as long as they remain objective and endeavor to keep to the facts.

We define personality as "the psychosomatic unity of man insofar as it is determined and governed by the soul."

2) This definition refers first of all to the personality as a "unity" because it is considered as a whole, of which the parts, though preserving their specific characteristics, are not separated but are organically linked between themselves. This is why psychology can take equally into consideration the psychic faculties and their functions separately from the point of view of their individual structure and their immanent laws, as well as from the point of view of their organic whole.

The definition then describes that unity as "psychosomatic." The opinions of the theologian and of the psychologist meet here on many points. In fact the technical works on psychology examine in detail the influence of the body over the mind to which it brings continued energies through its vital processes; a study is also made of the influence of the mind over the body. These studies endeavor to determine scientifically the modalities of the control of psychic tendencies by the spiritual soul and to draw from them practical applications.

The definition then asserts that the psychosomatic unity of man is "determined and governed by the soul." The individual, insofar as he is a unity and indivisible totality, constitutes a unique and universal center of being and of action, an "I" which has selfcontrol and is the master of itself. This "I" is the same in all psychic functions and remains the same despite the passage of time.

The universality of the "I" in extent and duration applies particularly to the causal bond which links it to its spiritual activities. This universal and permanent "I," under the influence of internal or external causes consciously perceived or implicitly accepted, but always by free choice, acquires a definite attitude, and a permanent character, both in its interior being and in its external behavior.

Since this specific character of the personality is ultimately derived from the spiritual soul, one describes it as being "determined by the soul," and, since it is not the case of an occasional process but of a continuous process, one adds "governed by the soul."

It can happen that certain traits of a character acquire greater prominence and that this is described with the word "personality," but the existence of these predominant characteristics is not necessary to be able to speak of a personality in the terms of the definition.

Personality can be considered either as a simple fact or in the light of moral values which must govern it. It is a fact that there are worthwhile personalities and others which are insignificant. Some are confused, vicious or depraved, others are open, forthright and honest. But both have these characteristics because they have adopted by free decision this or that spiritual orientation. Neither psychology nor morals will disregard this fact, even though both prefer to take into account the ideal to which the personality tends.

3) Since the moral and religious aspect coincide to a great extent with the former, it will be sufficient for Us to add a few indications. Metaphysics considers man in his ultimate end. It studies him as a living being, gifted with intelligence and freedom, in which the body and the soul are united in one single nature with an independent existence Technically one would refer to [rationalis naturae individua substantia] (cfr. S.Th. Ip. Q29, a.1). In this respect, man is always a person, an "individual" distinct from all others an "I" from the very first to the very last second of his life, even when he is not conscious of it. There is, therefore, a certain difference between this point of view and the utterances of psychology, but, nevertheless, there are no unsolvable contradictions.

The most important traits of the personality from the moral and religious points of view are the following:

a) Man is entirely the work of the Creator. Even though psychology does not take this into account in its researches, in its experiments and clinicals applications, it is always on the work of the Creator that it labors; this consideration is essential from the religious and moral point of view, but as long as the theologian and the psychologist remain objective, no conflict need be feared, and both can proceed in their own fields according to the principles of their science.

When one considers man as the work of God, one discovers in him two important characteristics for the development and the value of the Christian personality: his resemblance to God, derived from the act of creation, and his divine sonship in Christ made manifest by Revelation.

In fact, Christian personality becomes incomprehensible if one neglects these points and psychology, especially applied psychology, also lays itself open to misunderstandings and errors if it disregards them. For these facts are not imagined or assumed, but real. That they are known through Revelation does not in any way detract from their authenticity, because Revelation calls upon man to exceed the boundaries of limited intelligence and to let himself be drawn by the infinite intelligence of God.

b) The question of finality is equally essential from the religious and moral point of view. Man has the possibility and duty to perfect his nature, not as he himself understands it but according to the divine plan. In order that he may achieve the image of God in his personality, he must not follow his instincts but the objective norms, such as those of medical deontology which assert themselves on his intelligence and on his will and which are dictated by his conscience and by Revelation.

Conscience will in fact be enlightened by consulting the opinion of others and the traditional wisdom of humanity. A few years ago a code of medical deontology called [Ethical Standards for Psychologists], and based on the answers of 7,500 members of the American Psychological Association (Washington, D. C.), was compiled in America. Though this code may contain certain questionable assertions, one must approve the idea which inspires it: namely the recourse to serious and competent people to formulate and discover moral norms. Whoever neglects or scorns the norms of a moral objective order, will only acquire a deformed and imperfect personality.

c) On the other hand, to say that man is committed to observe certain rules of morality is tantamount to holding him responsible, to believe that he has the objective and subjective possibility to act according to these rules.

This affirmation of responsibility and liberty is also essential to personality. One cannot, therefore, despite certain opinions defended by a few psychologists, abandon the following principles, with regard to which it would be desirable that an agreement as broad as possible be achieved between psychologists and theologians.

1) Any man must be considered normal until there is proof to the contrary.

2) The normal man does not have a theoretical freedom alone but enjoys the real use of it.

3) When the normal man puts to proper use the spiritual energies at his disposal, he is capable of surmounting the difficulties which hinder his observation of moral law.

4) Abnormal psychological tendencies are not always constraining and do not always deprive the subject of all possibilities of acting freely.

5) Even the dynamisms of the unconscious and of the subconscious are not irresistible; there are still great possibilities for mastering them, particularly for the normal subject.

6) The normal man is therefore ordinarily responsible for the decisions he makes.

d) Finally, in order to understand the personality one cannot disregard the eschatological aspect. As long as man lives on earth he can wish either good or evil, but once the soul has been separated from the body by death, it remains fixed in the dispositions acquired during life.

From the moral and religious point of view, the decisive element in the structure of personality is precisely the attitude which it adopts with regard to God and the ultimate end set for it by its very nature. If it has been oriented toward Him, it remains so; if, on the contrary, it has departed from this road, it will retain the disposition which it voluntarily acquired. For psychology, this last stage of the psychic future can be but of a secondary nature. But, since it is concerned with the psychical structures and with the resulting acts which contribute to the final development of the personality, psychology should not be totally indifferent to the destiny of the latter.

These are the points We wished to develop regarding the subject of personality, viewed from the moral and the religious point of view. Let Us add a few brief observations.

The works of your specialty also deal with the predominances in the structure of the personality, that is to say, with the tendencies which determine the aspects of its psyche. You thus divide men into groups, according to whether their predominant traits are the senses, the instincts, the emotions and the affections, sentiment, will, intelligence. Even from the religious and moral point of view, this classification is not without importance, because the reactions of the various groups to moral and religious motives is often different.

Your publications also often deal with the question of character. The distinction and the meaning of the concepts of the "character" and of the "personality" are not uniform everywhere. One sometimes even goes so far as to consider them synonymous. Certain persons claim that the principal element of the character is the attitude which man adopts with regard to his responsibility; for others, it is his attitude toward values.

The personality of the normal man is necessarily confronted with the values and norms of moral life which, as We have said, also includes medical deontology; these values are not simple indications but compulsory directives. One must adopt an attitude in regard to them and accept them or refute them. This explains how a psychologist defines the character as "the relative coefficient of the personal search for, appreciation and acceptance of values." Many works of your Congress allude to this definition and even comment on it widely.

One last fact which attracts the common interest of the psychologist and of the theologian is the existence of certain personalities the only constant of which is, one might say, inconstancy. Their superficiality seems invincible and, with regard to anything of real value, admits as values only thoughtlessness or indifference. For the psychologist and for the theologian this does not constitute grounds for discouragement, but rather a stimulant to work and an invitation to a fruitful collaboration toward the formation of authentic personalities and of strong characters for the welfare of individuals and communities.