What is man? Lessons in philosophical and theological anthropology. Digitized in 2009 from the analog original, recorded in 2000. 5th lesson: Man, a being in relation José Ignacio Murillo. Professor of Anthropology, Faculty of Philosophy, University of Navarra. Content: The relationship from the metaphysical point of view: the relationship as an accident. The relationship from the personal point of view. The notion of person in theology and anthropology. Love as a description of personal activity. The consideration of the personal relationship in Trinitarian Theology has consequences for the human person. Love as a way of realizing the person. Man is not only existence, but also coexistence. Existential philosophical anthropology and classical philosophy. Forms of human coexistence: with the universe with other men with God Coexistence with the universe: knowledge. Distinction between metaphysical knowledge and that of the laws of the universe. Knowledge of the laws of the universe allows us to intervene in it. Limitation and scope of the laws of the universe. Work. Titanic and ecological interpretation of work. Opposite interpretation: oppression of the universe must be eliminated. Christian interpretation: as it emerges from Genesis, man as a gardener, cultivating and caring. Coexistence with other men: Coexistence with the universe is insufficient: the person only discovers himself as a person in dealing with other people. Wild children. One's own personality is only discovered in personal relationships. The manifestation of the person is not immediate, but through his sensitive nature and culture, as can be seen in language. The rules of culture: it develops nature, it is given in a necessary way, but it has its norms; it is at the service of personal communication, it has biological conditions (what is done to the body is done to the person). Accepting that a person is such implies a certain act of faith, since intimacy is not directly manifest. Role of trust. Society as the fruit of the person's openness. The liberal interpretation, which bases it on the selfishness of individuals, ignores the personal being. Hobbesian reductionism and other modern liberal approaches: man as fundamentally selfish. Sense of the common good. What is selfish in society is what is disorganized and poor. Society should be based on respect for the person. It is not the objective of society, but its condition of possibility. The most appropriate relationship with other people is love. There is an ordo amoris, an order of love. The family as a basic society and its symbolic value. Filiation and its importance for the person. More than a natural inclination. The positive value of dependence, contrary to the independence of the liberal idea. Goals that are only achieved with others, in dependence on them. The organization of work and coexistence: economy and politics. The ideal of the organization of society is to make friendship possible among those who compose it, a friendship that implies freedom. Coexistence with God: Insufficiency of coexistence with the universe and with others. Need for meaning beyond other people. The relationship with God as origin and destiny is the ultimate key to man's personal being. In Christianity, God is the Father, who gives meaning to my existence, in a personal relationship with him. Divine revelation is an initiative to reveal His intimacy to us and to be able to establish a relationship with Him. Bibliography Pastoral Constitution Gaudium et Spes, n. 24 John Paul II. Crossing the Threshold of Hope, Plaza & Janés, Barcelona 1994. JL Lorda. Anthropology. From the Second Vatican Council to John Paul II. Palabra, Madrid, 1996. JI Murillo. The Search for Happiness and the Golden Rule. In: Ethics for Engineers, Eunsa, Pamplona 2000, pp. 275-289. L. Polo. To Have and to Give. In: On Christian Existence, Eunsa, Pamplona 1996, pp. 103-136. L. Polo. Who is Man? A spirit in time. Rialp, Madrid 1991. R. Spaemann. Recognition. In: Personas, Eunsa, Pamplona, ​​2000, p. 177.