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than good, that the cure may be worse than the neficial to consider the problems that human
disease. In a later address to psychiatric profes- persons face within the context of the contrast
sionals of the world, John Paul II (1993, January between two primordial conditions: original in-
4) provided a rich description of some of the es- nocence and its related “state of integral nature”
sential aspects of such an integrated and trans- (status naturae integrae) versus original sin and
cendent understanding of human nature: its related “state of fallen nature” (status naturae
The human person is a unity of body and spirit, lapsae) (John Paul II, 1984/2006, 3:3). The ef-
possessing an inviolable dignity as one made in fects of human fallenness are described further
the image of God and called to a transcendent as follows:
destiny. For this reason, the Church is convin- The harmony in which they had found themsel-
ced that no adequate assessment of the nature of ves, thanks to original justice, is now destroyed:
the human person or the requirements for hu- the control of the soul’s spiritual faculties over
man fulfillment and psycho–social well–being the body is shattered; the union of man and
can be made without respect for man’s spiritual woman becomes subject to tensions, their rela-
dimension and capacity for self–transcendence. tions henceforth marked by lust and domina-
Only by transcending themselves and living a tion. Harmony with creation is broken: visible
life of self–giving and openness to truth and creation has become alien and hostile to man.
love can individuals reach fulfillment and con- Because of man, creation is now subject “to its
tribute to building an authentic human com- bondage to decay.” Finally, the consequence ex-
munity. (para. 2) plicitly foretold for this disobedience will come
true: man will “return to the ground,” for out
As part of the conversation in response to Als- of it he was taken. Death makes its entrance
dorf (2012, reprinted this issue), the present into human history. (Catechism of the Catholic
article will offer some preliminary reflections Church [CCC], 1997, n. 400)
regarding a broad theoretical framework of hu-
man aims and aspirations, corresponding to the Wojtyła (1969/1979) recognized that this dis-
deepest longings of the human heart, within harmony, disintegration, and disunity have im-
which specific therapeutic goals might be for- plications for goals and standards within the
mulated. Obviously, such broad aims would field of psychology:
need to be personalized and contextualized in Disintegration is most often considered by tho-
accord with the desires of a client, the talents se disciplines that are most interested in the
of a therapist, and the highest standards of pro- psychological aspect of the personality of man
fessional ethics. Building upon some previous and identify disintegration with everything that
reflections (Houde, 2014), we will start from a in some way departs from or fails to attain to
foundational understanding of the human per- ordinary human standards. (p. 192)
son as embodied, rational, volitional, relational,
vocational, and teleological (Brugger, 2009; IPS Integration
Group, 2014). We will consider two overarching
existential aims (purposes), six core aspirations The first overarching aim of the flourishing per-
(motives), and fifteen therapeutic objectives son is integration. In response to the disinte-
(human needs) (see Table 1). Along the way, we gration of soul and body described above, this
will converse with psychological theorists and considers the integral nature of human person-
draw inspiration from the thought of scholars hood and the related call to self-possession and
and saints such as Augustine, Aquinas, John of self-mastery:
the Cross, John Paul II, and Teresa of Calcutta. The first and most important meaning we have
been giving to “integration”…refers…to the in-
Disintegration tuition of the structure of the person which the
person manifests in his dynamic characteristic.
From the perspective of the grand narrative We are of course referring to the structures of
within the Christian tradition, it may be be- self-governance and self-possession. (Wojtyła,
1969/1979, p. 192).
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