Goodness and Health: The Culture of Goodnes

Abstract

If even simple everyday greetings that partially form the subconscious cultivation of goodness have favourable effect upon human beings, would not the conscious development of the culture of goodness holistically impact human health even more favourably? In the following paper, first the basic concepts are identified: goodness, health, and culture. Next, analysing authors such as Anton Trstenjak, the paper confirms the thesis that the conscious cultivation of goodness in thoughts, feelings, and relationships has a positive effect upon human health. The third part explores the two tools of Christian spirituality (contemplation; examen) by the means of which human beings may direct their thoughts and emotions towards goodness, and develop the culture of goodness which enables them to experience
the fullness of life.

Full text

Health and Culture /
Gesundheit und Kultur
OriginalPaperUDC613:111.84(045)
doi:10.21464/sp32106
Received:December17th,2015
Ivan Platovnjak
UniversityofLjubljana,FacultyofTheology,Poljanskacesta4,SI–1000Ljubljana
ivan.platovnjak@teof.uni-lj.si
Goodness and Health: The Culture of Goodness
Abstract
If even simple everyday greetings that partially form the subconscious cultivation of good-
ness have favourable effect upon human beings, would not the conscious development of
the culture of goodness holistically impact human health even more favourably? In the
following paper, first the basic concepts are identified: goodness, health, and culture. Next,
analysing authors such as Anton Trstenjak, the paper confirms the thesis that the conscious
cultivation of goodness in thoughts, feelings, and relationships has a positive effect upon
human health. The third part explores the two tools of Christian spirituality (contempla-
tion; examen) by the means of which human beings may direct their thoughts and emotions
towards goodness, and develop the culture of goodness which enables them to experience
the fullness of life.
Keywords
goodness,health,culture,cultureofgoodness,AntonTrstenjak,contemplation,examen
Goodness and Health: Culture of Goodness
Thegreeting “Goodmorning! Goodevening!” ispresent inall culturesof
theworld.Suchgreetingisnotmerelyapartofetiquette,butratherreflects
something far more general and important. It indicates the significance of
goodnessforhumanbeings,ourdispositionandhealth.Forthatreason,the
followingthesisisput forwardinthispaper: ifasimpleeverydaygreeting
whichrepresentsapartofunconsciouscultivationofgoodnessinitselfhas
abeneficialeffectuponahumanbeingandhisdisposition,thenthereisno
doubtthat consciousdevelopment ofgoodness mustbeneficially influence
holistichumanhealth.
Inordertogainadeepercomprehensionoftheimpactofgoodnessandculture
uponhealth,weshouldfirstfocusourattentionuponthenotionsgoodness,
health,andculture,andclarifytheirrespectivemeanings.Inthesecondpart,
theworksofAntonTrstenjak(1906–1996)who,asphilosopher,anthropolo-
gist,psychologistandtheologianwasthefirstinSloveniatoemphasizethe

SYNTHESISPHILOSOPHICA
63(1/2017)pp.(79–92) I. Platovnjak, Goodness and Health: The
CultureofGoodness
80
impactofgoodness,willbeusedtodemonstratethepossibilitiesoftheimpact
ofgoodnessonhealth.Studiesandauthorsconfirmingsuchimpactwilllike-
wisebelisted.ThethirdpartwillexplorethetwotoolsofRomanCatholic
spirituality(contemplationandexamen)bymeansofwhichhumansmaylead
theirthoughtsandemotionstowardsgoodness,thuscultivatingthecultureof
goodnessthatprovidesthemwithholistichealth.
1. On Goodness, Health and Culture
Onitsapplication,thetermgoodness acquiresavarietyofshadesofmeaning.
Inmetaphysics, goodnessdenotesthequalityofwhatisconcretelygood.It
particularlyexpressesthe Good ofbeingasBeing. Likeonenessandtruth,
goodnessisatranscendentality.ItwasPlatoandAristotlewhowerethefirst
to link the Being to the Good, while Christianity – assuming this path of
thinking–identifiedthe GoodandgoodnesswithGod, thesupremeBeing
andthesupremegoodnessitself(Peratoner,2006,1398).ThomasofAquinas
attributesgoodnesstotheuniverse:
“ThesupremeGood,namelyGod,isthecauseofgoodnessinallthings.”(SummacontraGen-
tiles,I.,III.,cap.17,n.2)
Ontologicalgoodnessbecomescomprehensibleasone opens oneselftothe
appealofthegoodnessradiatedbyallbeingsbythemerefactthattheyare
andinasmuchastheyare.
Goodnessis oneof thefundamental virtues.It isthe nobilityof theheart,
itsattitudetowardspeopleand the world,full ofloveandrespect(Truhlar,
1974,138).Goodnessisequaltolove(Trstenjak,1988B,67).Loveasaspe-
cialemotionreinforcestheexperientialsideofgoodness,whilegoodnessisa
valuetowhichtheemotionofloveapplies.Goodnessconnects,buildsupthe
communityintoawholewitheverybody,performsmiracles,cures,pardons
everything,hopesforeverything,bearsanything,isalwaysgrateful,rejoices
injusticeandtruth,islovingandserving(Trstenjak,1988A,60–119).Good-
nessisaspiritual,God’sattribute.Whoeverisgood,“carriesGod’sgoodness
inhisheart” (Trstenjak,1988A, 83).Humangoodness “is bornneitherout
ofbloodnoroutofthedesireoftheflesh,butof‘God’instead”(Trstenjak,
1988B,67).Inotherwords:
“Realhumangoodnessisalwayssimultaneouslyethicalgoodnessand ethicalvirtue,towit,a
moralemotionaldrive,supportedandjustifiedbyspiritualmotives.Shouldtheformerfail,the
latterwillimmediatelydescendintomalevolence.”(Trstenjak,1988A,67)
Ifone’sheartisallowedtobealwaysfilledwith God’sgoodness,ahuman
beingalreadyanticipatessuchgoodnesswhichis“eternallifeanditsbliss”in
thispresenttransientlife(Trstenjak,1988A,83).Asaresult,humanbeingis
trulyhappyandkeepsrepeatingeveryday:“ItisgoodtobeHuman.”
VladimirTruhlarclaimsthatgoodnessoriginatesinGodwhoistheabsolute
goodness:
“Human’sgoodnessisashare–andinapersonwithanopenexperientialbottom,itisalsoan
experientialshare–inthegoodnessoftheabsolute,God.Thisgoodnesslaidtheworldintothe
handsofmantobuilditaccordingtothewillofthe‘good’God.”(Truhlar,1974,138)
InTruhlar’sopinion,humanbeingsarecapableoftrulyexperiencingandrec-
ognizingsuchgoodness,andarecapableofconsciouslyandfreelyaccepting
thesameintotheirlifeandactivities.

SYNTHESISPHILOSOPHICA
63(1/2017)pp.(79–92) I. Platovnjak, Goodness and Health: The
CultureofGoodness
81
AccordingtothedefinitionoftheWorldHealthOrganization,healthis
“…anintegralanddynamicsystemcapabletoadapttoallenvironmentaleffectsandtoenable
anindividualandacommunitytoperformbiological,socialandprofessionalfunctionsaswell
astopreventdisease,disabilityandprematuredeath.”(Wikipedia,2015;WorldHealthOrgani-
zation,2006)
Thus,healthisadynamicequilibriumofphysical,emotional,spiritual,per-
sonalandsocialelements(Gerjolj, 2014, 26).Healthallowsforcontinuing
performance of functions and adaptation to environment (Vodičar, 2006,
300).Inshort,healthmaybedefinedas
“…astateofcompletephysical,emotional,socialandspiritualwell-being.”(Jurčić,2007,30)
Thismeans:a bodyishealthywhenitfunctionswell,which,however,toa
greatextentdependsuponthehealthofthenervoussystem.Anemotionally
healthyindividualiscapableofhandlinghis/heremotionscorrectlyandrea-
sonably,andknowshowtoexpresstheminacontrolledandmoderatemanner.
Humanbeing’shealthatthesociallevelisevidentfromthecapacitytoestab-
lishmatureandresponsibleinterpersonalrelationships(Gerjolj,2014,31–33).
Themostimportantcriterionofspiritualhealthisneverthelesshumanbeing’s
desireandcapacitytosincerelyandunselfishlylovehumanbeingsandGod.
Thismeans thathumanbeingslivegoodnessinalldimensionsoftheirlife,
anddecidesinitsfavouralwaysandeverywhere(Jurčić,2007,30).
Culturebecame,attheendofthetwentiethcentury,asynonymforthemode
ofhumanlife(Lonergan,1972,301).
“Culturepermeatesman’slife,feelings,imagination,thinking,andfunctioningasanindividual,
acommunity,asocietyandanation.Everythingisaffectedbyculture.Yetatthesametimea
humanbeingis‘acreatorandanactiveculturecarrier’.”(Trstenjak,1975,9)
Thispresupposeseverythingthathe/shelives,feels,thinks,speaksanddoes.
ThisfactislikewisepointedoutbyRožič(2015),aswellasGallagherwho
maintainsthatitisofkeyimportancetogain
“…theinsightthatthereisanon-goingtwo-wayexchangebetweenstructuresofourlivesand
culturesinwhichwedwell.Themodeofourlivingoractingdeterminesthemodeofourthink-
ingandfeeling.Andviceversa,whatwethinkandfeelgreatlyenhancesourbeliefinchancesto
changethisworldorabsenceofanysuchchanges.”(Gallagher,2003,23)
Thetermculture stemsfromthe Latinverbcolerewiththe originalmean-
ingofcultivating,growing,nurturingafield.Thus,theLatinword‘cultura’
atfirstmeant agriculture,sincethatwas theactivitywhichpeople pursued
forthe most part.Later on,theword alsobeganto beused in afigurative
senseforthe“innerformationofhumanbeinghimself,namelyforsubjective
orspiritualcultureasdistinctfromobjectiveormaterialculture”(Trstenjak,
1975,15).ThelattermeaningofcultureisunderlinedbyGallagher(2003,22)
whodefinesitas“asetofviews,valuesandlifestyles”.Inthatsenseitcould
besaidthathumanbeingsdevelopcultureorcultureofgoodnesswhilecon-
sciouslyshapingthemselvesinthelightofgoodnessandnurturingthesame
intheirrelationswithotherpeopleandtheentireworld.
2. Impact of Goodness on Culture
InSlovenia,itwasAntonTrstenjakwho,asthefirstandonlyauthor,wrote
directlyabouttheeffectofgoodnessonhealth.InhisbookIt is Good to be
Humanheexposesthat“goodnessheals;itistheinnerhealer,providingin-

SYNTHESISPHILOSOPHICA
63(1/2017)pp.(79–92) I. Platovnjak, Goodness and Health: The
CultureofGoodness
82
nerpeace,curingsicksouls,gratifyingandmakingthemhappy”(Trstenjak,
1988A,108). ForTrstenjak,forgiveness is“the coreof innerrecovery,al-
thoughatthesametimeitisalsooneofthemostdifficultthings”(Trstenjak,
1988A,111).Failuretonurturegoodnessmayleadtoapathofdisease,since
lackofgoodness“becomesanadversaryofhealth”(Trstenjak,1988A,108).
“Untillove has forgiven everything,thebody and theentirepersonality of mansufferfrom
withering.”(Trstenjak,1988A,109)
Allthoughtsandemotionsagainstgoodness“degradehumanbeing’sspiritual
andphysicalhealthandrepresentacancerofpersonality”(Trstenjak,1988A,
110).Itisonlygoodnesswhich“setshumanheartsatrest”(Trstenjak,1995,
98).
Trstenjakspeaksabouttheimpactofgoodnessonhealthinaholisticsense.
Physicalhealth is notof decisive importancefor such impact. Human be-
ingshouldfirstexpandhisideasofhisphysicallife,andchangehisattitude
towardslife and death.Thushe willcut loosefromthe “fearofdeath and
existentialterror,socharacteristicforthemodernsociety”(Trstenjak,1992,
102).Thedecisivediscoveryisthatphysicalrecoveryisnotthemainconcern
inthiscase;insteaditisaquestionofachangeofone’smindset.
Spiritualhealthisofutmostsignificance.Everyhumanmustpossess“his/her
innerhealer”(Trstenjak,1992,101)whichisthevoiceofgoodness,leading
primarily towards spiritual health. When human being is healthy in spirit,
his/her body is likewise in better condition and finds it easier to bear the
body’safflictions.Afterthespiritualdomainofhumanbeingisregulatedand
healed,thebodyanditsareaarelikewiseimproved.Spiritualhealth,which
alsoincludesotherdimensionsofhealth,isprimarilyastateofinnerpeace.
AspointedoutbyTrstenjak:
“Ifourobjectiveisachangeofbody,wearealreadyforgettingthatthemaintargetisactually
innerpeacewhichissoughtforinvaininwhateverpartofthebody.Towit,theissueofheal-
ingandthehealer finally concerns our attitudetowards death.There is nophysician andno
medicinewhichcouldpreventdeath.Atbest,wemayonlypostponeit.Themainissuehereisto
healourselvesandothersbyeliminatingfearofdeathandlookingatitfromadifferentangle.”
(Trstenjak,1992,102)
Firstofall,spiritualhealthisachievedbymeansofachangeinthepercep-
tionoftheworld.Thisisthefruitofamiracleofgoodnesstakingplacewhen
human“gainsthesight”(Trstenjak,1988A,100)orpenetratesthetruth,i.e.
suddenlyseestheworldinadifferentlight,namelyinthelightofgoodness.
Humansbegintoseeeverythinginatruelightthroughgoodness.Trstenjakis
convincedthatanyhumanbeingcanalterhisperceptionoftheworldthrough
his/her thoughts (Trstenjak, 1988A, 100–101). The thoughts which people
harbourdetermineandchangetheirnotionsandfeelings.Whentheybeginto
consciouslyharbourthoughtsof goodness,theygraduallyachieve peacein
themselves,and with God.Theybecomecapableofforgivenessandfollow
thepathofrecovery.
Trstenjakconfirmshisclaimsconcerningtheimpactofgoodnessuponholis-
tichealthwithanumberofexamplesfromhisprofessionalworkandexperi-
encesofothers.Hemaintainsinamostself-confidentmanner:
“Lifeoffersenoughconfirmationsinthatrespect.”(Trstenjak,1988A,108;Trstenjak,1992,105)
InhisbookHuman to Himself,Trstenjaklistsclinicalteststhat“confirmed
theeffectsofmentaldisordersuponphysicalhealth”(Trstenjak,1984,137).
AmongotherstherearethefindingsofMaltz who,by citing numerousau-

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thors,findsthatthe“lackoftrustanddistinctpessimismprolongwoundheal-
ingbyatleast40percent”(Trstenjak,1984,137).Inhisopinion,“trust,mer-
rimentandfaithinlifehaveaneffectonlifeandhealthsimilartothatofthe
useofaspecial(specific)medicine(serumvaccine)”(Trstenjak,1984,137).
Thoughtsandemotions,imaginationandstancetherebyact as non-specific
remedies.
Healthcareentailsaspecialbranchcalledpsychosomatics(Greekpsyche =
soul;Greeksoma = body),thatisphysicalandmentalhealthcare.Psycho-
somaticsaddressestheinterconnectionbetweenthebodyandthemental-
ity,inparticularthe mental causesofphysicaldiseases.Iftheir findings
aretakenintoconsideration,itiseasytodiscoverhowincertaincircum-
stanceseveryoneaffectshis/herownhealthaswellandservesashis/her
owndoctor.
“Namely,allclinicalphenomenaand disorderswhichariseoutofbasicallymentalcausesare
concernedhere:imagination,fear,nervoustensionandagitation,negativityandsimilar.Incase
ofanyoftheseclinicaldisorders,whethertheirsymptomsarementalorphysical,suchdisorders
maybedismissed by the patientaccording tothesame cause-effect principle, just as he/she
causedthemhim/herself,onlythathis/her formerinappropriatebehaviourmust bereoriented
awayfrom‘disease’.”(Trstenjak,1984,131)
TheanalysisofTrstenjak’sworksthusconfirmsthethesisthatnurturinggood-
nesshaspositiveeffectsuponholistichealth.Thisislikewiseconfirmedby
someotherpublishedstudies.SheldonCohenandSarahD.Pressman(2005;
2006)exploredtheinfluenceofpositiveemotionssuchashappiness,joy,ex-
citement,enthusiasm,andcontentmentonhealth.Byanalysingawiderange
ofstudies,theyestablishedthatpositivefeelingsdefinitelyinfluencehealthin
agoodway.Peoplenurturingsuchemotionsdevelopfewerconditions,bear
painmoreeasily,livelongerandhealfaster.Nevertheless,thelackofpositive
feelingsdoesnotnecessarilymeanstrongnegativeimpactsuchasthatcaused
byanger,fearanddepression.
Intheircopiousstudy,SonjaLyubomirsky,LauraKing,andEdDiener(2005)
confirmedtheusefulnessofnurturingpositiveemotionsformentalandphysi-
calhealth.SimilarappliestoBethanyE.Kok,KimberlyA.Coffey,MichaelA.
Cohn,etal.(2013).Theirstudyfurthershowshowstronglyphysicalhealthof
humansisinfluencedbypositivesocialexperiences.Aconsiderablenumber
ofstudieswere likewisedevotedto the impactofspirituality upontherapy
(Puchalski, 2001), and patients in palliative care (McClement, Chochinov,
2010).
HeinzHilbrecht,aresearcher of theactivityofthebrain, findsthat regular
meditationorcontemplationimprovestheimmunesystemwithitsimpacton
thebrain.Brainactivityaftermeditationissimilartotheimmuneresponseof
thebodyafterafluvaccination.Thuspeoplewhomeditatemayenhancetheir
bodilyimmunesystem(Hilbrecht,2010,171).
Allmentioned studiesserve toconfirmthe positiveimpact ofgoodness in
emotionsand thoughts uponhuman health. Consciouscultivation ofgood-
ness,ontheotherhand,producestruemiracles.Thisisprovenbytheexperi-
enceofJerry Jampolsky,whoisalso mentionedbyTrstenjak(1988A,84).
Heestablishedaninstitutionforphysicallydisabledchildren,mostofthem
incurable.Eachofhisassociateswasfaced with acondition thathis or her
workmust beperformed withoutremuneration, merelyout oflove for the
child,outofpuregoodness.Hehadnamelyrealizedthatonlypersistentgood-
ness,fulloflove,whichhopesagainstallhopetorecoverthechild’shealth.

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84
Asimilarpositiveeffectofconsciousnurturingofgoodnessonpeoplemay
benotedwith certaingreatpersonalitiespermeated withgoodness,such as
MotherTheresa,JeanVanier,PedroOpeka,etc.
3. Conscious Cultivation (of the Culture) of Goodness
Humanthoughtsandemotionsarecloselylinked.Eachthoughtcausesemo-
tionsaswell.Everythingthattakesplaceinthebrainalsoaffectsthebody.
“Endocrineglandsandthebrainwiththenervoussystem(centralandautonomouswhichfunc-
tionswiththesympatheticandtheparasympatheticone)affect,througha nervous-biological-
chemicalpath,everyfiberandcellofthebody.”(Trstenjak1984,138–139)
Allthis is takingplace without consciouscontrol andisnot subjecttohu-
manbeing’sdirectinfluence.Wecaninfluencesuchdevelopmentsindirectly
throughourthoughtsandemotions.Andthatisthepathofsalvation.Human
beingsshouldlearntocontrolandorienttheirthoughtsandemotions.
Emotions against goodness and various irritations result in “disorders in
physicaldevelopments,e.g.excessiveproductionofcholesterol,epinephrine
andparanephrine(…),andtherebyincreasedbloodpressure,nervousheart,
digestiondisorders,aswellasmentaldespondencyandanumberofinfirmi-
ties”(Trstenjak, 1984, 139). Manypeople allowtheir mentaland physical
problemstocompletelyabsorbthemanddevotealltheirthoughtssolely to
suchproblems, insteadof reorientingtheir thoughtsinto what isgood and
beautiful.However, itis exactly the encouraging thoughtspermeated with
goodness,considerationandsoberoutlookaswellasgoodandconvivialfeel-
ingsthataretheverymedicineswhichmaybeofassistance.
Thus,thoughtsandemotionshaveagreatdealofinfluenceuponemotional,
socialandmentalhealth,therebyaffectingthebodytoo.Eachandeveryhu-
manbeingwhowantstolivetheholisticallyhealthiestlifeaspossibleshould
keepthatinmind.However,everypersonisfree.He/Shealonemustdecide
whatthoughtsandemotionstonurture.Ifitishis/herdesiretocreateincreas-
inglybetterthoughtsandemotions,thenhe/shealoneshouldtaketherelevant
decisionandbegintodevelopthemconsciously(Prijatelj,2011,133).Still,
thatisnotenough.Inordertonurturegoodnessonaconsciouslevel,inad-
ditiontotakingafreedecision,certaintoolsarerequiredinpermeatingallof
herthoughts,emotionsandrelationshipswiththecultureofgoodness.
Inhisworks,Trstenjakdoesnotspecifythetoolswhichcouldhelptocultivate
goodness.Heneverthelessclearlystresses thatwe arecapableof“thinking
anddesiringwell”onlywithinthepowerofdivinegoodness,namelywithin
thepowerofGod Himself,who is“absolutegoodness”(Trstenjak,1988A,
91).ItissolelywithinHispowerthatmancanharbour“goodthoughtsand
goodfeelings,withoutanytraceofresentfulness,offendedness,gossipnessor
evenvindictivenesstootherpeople,tothosecloseordistantandtotheentire
humankind”(1988A,109).Thus,therequiredtoolsmaybefoundinthefield
ofreligionand/orspirituality.
Spiritualityinthebroadestsenserepresentsawayoflife and searchingfor
whatever might be of assistance to find the meaning of man’s life and to
achieveitsfullness.Inshort,spiritualityisthebasisofhumanlife.Itenables
anauthentic,free,in-depth,rich,trusting,respectful,transforming,positive,
forgivingandconstructiverelationship.It fillsupone’slife withgoodness,
love,merriment, peace, benevolence,etc. (Platovnjak, 2015,9–10). In the

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85
narrowersense,spiritualitymeanslifeinrelationtotheAbsolutewithinthe
spiritofacertainreligion.Christianreligionistherebytheconcretehuman
lifewithintheSpiritofGod’sgoodnesspouredintotheheartofeveryonewho
believesinJesusChristandisunitedwithhimbybaptism.
Everytypeofspirituality offersa numberof differenttools thatmayassist
incultivatinggoodness.Inthispaper,only twosuchtools may proveto be
particularlyhelpfulandarepresentinseveralspiritualtraditions,particularly
thatof theRomanCatholic Church.Thoseare contemplationandexamen.
Eachin itsown way,these two toolsenable humanbeings toset acourse
forgoodnessinaveryspecificway,andcultivatethesameintheirthoughts,
emotionsandrelations.Thuslikewisebeingofgreatassistanceindeveloping
thecultureofgoodness.
3.1 Contemplation
Thehistory of humanityandspiritualityentailsavarietyofnotionsofcon-
templationanditsmultifacetedforms.Itisfrequentlydefinedusingconcepts
suchasbeholding,gazing,observingattentively.Itisofessentialimportance,
however,thatitisthroughChristiancontemplationthathumanbeingsearches
forGodwho“islove”(1Jn4:8)inthehistoryandinpeople,ineventsandin
herself.AChristiancontemplativeisapersonwhosegazeissorefinedasto
recognizeGod’stempleinhumanbeings,namelytheabodeandgoodnessof
theHolySpirit,JesusChristandFather.Suchacontemplativeisanexpertin
theartofdistinctionofGod’spresencethatisnotmerelyrelatedtotheholy
places or limited to the religious, but is instead widespread to everything
(Bianchi,2004,112).
Fromtheaspectofpsychology,contemplationisaspecialpsychologicalcon-
ditioncharacterizedbyattentivenessandbeingopentoawareness.ForGerald
G.May,anexpertinthefieldofbehaviouristicpsychology,contemplationis
a“direct,immediate,open-eyedencounterwithlifeas-it-is”(May,1987,28).
Whenthistypeofencounterwithrealityisorientedtowardstherelationship
withGod,thepsychologicalstateofcontemplationbecomesaspiritualevent
ofcontemplativeprayer.Itisimportanttobeawareofthisdifference.
Thepsychologicalstateofcontemplationresultsinthreedirectchangesinthe
functioningofthebrain:
1)Increasedclarityandbreadthofawareness;
2)Moredirectandincisiveresponsivenesstosituations;
3)Greaterself-knowledge.(May,1987,29)
Thepersonwho‘practices’thestateofcontemplationbecomeslesssensitive
tovariousexistentialfearsandacquiresalotofpersonalpower.Nevertheless,
ifsuchapersondesirestosethim/herselfonacoursetogoodnessandlove,in
additiontocontemplationhe/sheneedsthegiftofSpirittoactinhis/herheart
andtowakethelongingforGod.Therefore,itisnecessarytopossessadeep
andpersonalfaith,sinceitisonlythenpossibleforcontemplation,inunion
withtheSpirit,totransformhumanbeingtobecomeincreasinglypermeated
withgoodnessandlove.
Contemplationasapsychologicalstateistherebysomethingabsolutelynatu-
ralandcanbelearnedanddevelopedortaughttoothers.Afterachievingthis
state,itcanbeappliedeithertoagoodorbadend.Apersonmayemployitfor
hisownbenefitonly,asisthecasewithsportsmenorartistswhoareknown
toachievemaximumefficiencyatthattime.Itcanalsobeemployedforevil

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purposes,forexampleinpracticingtheancient Japanese martialart of nin-
jitsu,wherecontemplationwasusedasacentralskillintrainingassassins.On
theotherhand,exercisesincontemplationmaybedirectedtowardsGodand
goodness,developingGod’sgoodnessinhis/herheart(May,1987).
RomanCatholicspiritualityaspirestobringallhumanbeingsclosetoGod,
whois full ofgoodness, inorder to fillthem withgoodness as well.This
spiritualitytrains humanbeingsto seeGod in allthings andto find God’s
goodnessinalldimensionsandcircumstancesoflife.Amongthemanygreat
teachersofcontemplationinhistoryofRomanCatholicspirituality,thebest
renownedisSt.IgnatiusofLoyola.Hismethodofcontemplation(called‘Ig-
natiancontemplation’)spreadamongChristiansbywayofhisSpiritualExer-
cises(=Exx)approvedbythepopein1541.
Ignatian contemplation allows for deeper gazing, savouring, and relishing
thingsfromthepastandthefuture.First,oneshouldvividlyvisualizeorde-
pictathing,anevent,apersonorameeting.Inthenextmove,oneshouldin-
tegrallyandcreativelyfocusuponthesamewithallhissenses,savouringthe
presenceofGodandhisall-pervadinggoodness.AsstressedbySt.Ignatiusof
Loyola,suchinnersavouringandrelishingthingsservestosatiateone’sinner
hungerandbringsatisfaction(Exx2).
St.Ignatiuspreparesanyonewhohaspassedfourweeksofretreatwithspir-
itualexercisesforcontemplativepracticeindailylifebyusingtheexercise
ContemplationtoGainLove(Exx230–237).Suchcontemplationhelpshu-
manbeingstofindGodinallthingsandtobecomehisco-speakerandco-
worker.Inotherwords,itenableshumanbeingstoperceivegoodnessinall
things,tocomprehensivelyrespondtosuchgoodness,toabandononeselfto
itandtoactualizeitinhis/herlife.
Naturally,humanbeingisunabletofindGoddirectlyinallthingsinthesame
mannerashe/shecanmeettheresurrectedJesusChristintheimaginarycon-
templationofNewTestamentevents(Exx261–312).However,he/sheiswell
capableofcontemplatingallofthecreationandtobehold,inthelightoffaith,
thepresenceofGodwhocreatesandceaselesslybestowsgifts(Tomlinson,
2011,74).
Theaboveviewofboththeworldandhumanbeingsisbasedontheteachings
oftheHolyScriptureswhereitispointedoutthatallthatexistsandlivesis
good.IntheGenesis(1:1–2:3)itissaidoncreationthatGodperceiveseve-
rythinghehascreatedasgood(Gen1:10.18.21.25).AfterHehasalsocreated
maninHisimage(Gen1:26)andscrutinizedeverythingHehasmade,Hesaid
thatitwas“verygood”(Gen1:31).TheWisdomBookslikewisefrequently
stressthat“everything”hasbeencreatedgoodandthattheworldcametobeing
outofcompleteGod’sfreedomandlove.“Inallcreationthereisnothingyou
don’tlove;otherwise,youwouldnothavecreatedeverything”(Wis11:24).
Theentirecreationtogetherwithhumanbeingsandtheirmissionappointed
tothembyGodisverygoodbecauseitarosefromGod’sgoodness.Creation
isagifttohumanbeingsandaheritageintendedforthemandentrustedto
them.Moreover,theChurchhasveryoftendefended“goodnessofcreation,
includingthematerialworld”(Denzinger,Schönmetzer,1965,286,455–463;
800;1333;3002).
St.Ignatiusisawarethattwothingsareessentialforlove:
1)lovemust“assertitselfnotasmuchinwordsasinactions”(Exx230);
2)lovelies“inmutualbestowmentofboth”(Exx231).
St.Ignatiusdividedthecontemplationtoattainloveintofoursteps,sothat
whoeverentersitcouldcomprehendGod’sgoodnessasdeeplyaspossible,

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andanswer itin themost comprehensiveway.On thebasis ofawareness
whatisessentialforlove,andonthebasisofhisrequestforthemercyofin-
nercognitionofbestowment,acontemplativeisinvitedtofirstrememberthe
receivedgoodsofcreation,redemptionand specialgifts.Then he/she‘ob-
serves’inthespirithowGodwithhisgoodnessresidesinthingsandinhim-
self/herself,howGodbestowshe/sheexists,feels,anddiscoversknowledge,
howGodturnshim/herintoHistemple.Thenhe/shecontemplatesandcon-
sidershowGodendeavoursandstrivesforhis/herinallthatiscreatedinthe
world.Finally,acontemplatebeholdshowallthegoodsandallthegiftsare
grantedfromabove,fromGod:justlikeraysfromthesunandwaterfromits
source.Whilebeholdingandsavouringallthis,he/shegraduallyincreasingly
comprehendswhatimmensegiftshaveactuallybeenbestoweduponhis/her.
Everythingthatthecontemplativeis,whathe/sheownsandwhatisbestowed
uponhim/her,representsagift.Thisappealstohis/herinnerselfandencour-
ageshim/hertowishtobecomeagifthimself/herself,thusbecomingsimilar
to the Giver.Therefore, a contemplate makes himself/herself available to
GodanddesirestocooperatewithHimindailylife(Exx234–237).
Themorehumanbeingcontemplatesgoodnessandbeautyofitall,themore
thispenetratesintohim/hersenses,thoughts,andimagination,andenriches
him/herentirebeingwiththefullnessoflife.Therefore,he/shecannotremain
unchanged,andishimself/herselfincreasinglyfilledwithgoodness,likeGod
whoisbestowingHimselfthrougheverything.Acontemplateisincreasingly
orientedtowardsgoodnesswithallhim/herbeing.He/shebeginstoexperi-
encethecultureofgoodness,andactonitsbehalf.
Christiancontemplationisthuscapableoftransforminghumanheart,andco-
shapethecultureofgoodnesswhichisofsuchutmostimportanceforman’s
holistichealth.
3.2 Examen
Examenisanoldformofday-to-dayraisingofawarenessofeverythingthat
takesplaceinone’slife.Itisthetimeofpayingcloseattentiontoone’sin-
nerlife,andthetimeofself-observation.ItwasasearlyasintheOldGreek
culturethatexamenwasalreadypracticed.ForSocrates,lifewithoutexamen
wasvalueless(Aschenbrenner,1980,283–284).InthetimeofChurchfathers,
thestoicmodeofexamenwascomplementedbyaddingawareness-raisingof
therelationshipwithGod.Humanbeingdoesnotfocusintohimself/herself,
butopensadialoguewithGodinwhomhe/shelives,movesandexists(Act
17:28).IntheMiddleAges,examenwasincludedinspiritualexercisesinthe
livesof monks. It increasingly grew into anexaminationofconscienceand
wasapartofthepreparationforconfession.Withdevotio modernaandSt.Ig-
natiusofLoyola,examenbecameoneofthemostsignificantpartsofspiritual
exercises.St. Ignatiusof Loyolaincorporated itin hisbooklet ofSpiritual
Exercises(Exx43).Theitemsofexamenrevivetheancientpracticememoria
Dei(remembranceofGod) which isaprerequisiteforperson’ssubmission
totheactsofGodinsidehimself/herself,andformaximumcooperationwith
Him(Jaeger,1961,1789–1838).
Thepurposeofexamenisthegrowthofhuman’spersonalandabsorbedre-
lationshipwithGodand,withinHim,withothersandwithallofcreation.It
isprimarilyintendedasatooltohelphumanbeingstodiscernand/oropen
theireyestothepresenceofGod,i.e.toLoveorGoodness,andnottomoral
assessmentastowhatwasgoodandwhatwasbad.Inotherwords,examen

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teachesusto beholdeverythingin thelightof goodness, andtopermeate
ourfeelings,imagination,thoughts,relationsandactionswithgoodness.For
thisreason,practicingthisexerciseis suitableboth forbelievers andnon-
believers.
Examenconsistsoffivesteps:thestepofgratitude,thestepofrequestforthe
lightofgoodness,thestepofreviewofthepastday,thestepofexpressing
thankfulnessandrepentance,thestepoftakingdecision infavour of good-
ness.Thefirststepisoffundamentalvalue.Weareinvitedtocalmdownand
remembergoodthingsthathappenedover the day.Then wethank Godfor
“thegoodreceived”(Exx43).ForSt.Ignatiusitisessentialthatinreflection
humanbeingsbecomeawarenotonlyofevents,circumstances,relationships
andexperienceswhichformedthestoryofhis/herday,butalsoofhimself/her-
selfbeforeGodwhoislove,goodness itself (1Jn 4:8.16).It is ofsupreme
significancefor humans todeepen the awarenessof how greatlythey had
beenbestowedwithGod’sgoodness,andhowitisactivelypresentinhim/her,
andinallthatexists(Exx230–237)(Louis,1986,68).Thus,stepbystep,we
developourcapacitytodetectgoodnessinallthings,andthatcapacityisof
basicvalueforIgnatianspirituality.Wherethereisgoodnessandlove,there
isalsoGod(1Jn4).
St.Ignatiusdidn’tconsideranythingthatwasgood,beautifulandrealasin-
cidental.Everythingthathelpshumanstoliveandactisagiftoftheattentive
andbestowingGod’slove.Suchremembranceandexpressionsofgratitude
areanantidotefordiscontentwhichissooftenpresentinourconsumercul-
ture.Inpersonwhobecomesawarethathe/shehasbeeninfinitelybestowed
upon,suchawarenessgivesrisetogratitude,and,alongwithit,quietcontent-
mentandjoy.
Inthesecondstep of examen,personasksfor more lightinordertobetter
gettoknowgoodnesswithwhichhe/shehasbeenbestowed,andthesource
ofgoodness itself.For St.Ignatius, thefundamental sinis one’sblindness
whichpreventsonefromseeingitsbestowment,andthusingratitude(Flem-
ing,2008, 25–28). Forthat reason, St.Ignatius invitesusto askforgrace,
torecognizeone’sownblindness,andtogetridofit(Exx43).Withsucha
request,humansadmitthat,apartfromJesus,theycandonothing(Jn15:5).It
isonlywithJesus’shelpthathumanscanbeawareofthepresenceofGodand
hisgoodness,rememberthegoodreceivedandthankforthesame,recognize
one’sownsinofblindnessandingratitude,andrenounceit.
Inthethirdstep,inthereceivedlightofthepresenceofGod,wereviewthe
pastdayfromhourtohour(Exx43).Thisdoesnotmerelyrepresentremem-
branceofwhattookplace.Itlikewisedoesnotconcernmoralassessmentof
ouractsandevents.PrimarilyitconcernsraisinawarenessofhowGodand
Hisgoodnesswerepresentinourlifeandactions(Louis,1986,71–72).We
areinvitedtofocusupontheepiphanyofgoodnessandletsustobebestowed
withitagain.
Whena humanbeingbecomesawareofeverythingthathasbeenbestowed
uponhim/her,he/shealsobecomesawareofhis/herinabilitytobecontinu-
ouslyawareofallthisandhe/shebecomesagiftforothers.Thefourthstepin-
vitesustorepentthisinabilityandtorequestthegraceofconversion.Itisonly
withthehelpofGodandHisfreeforgivenessthatwemayacquiretheability
torespondtoGod’sgoodnessandtoturnourselvesintoafreegoodness.
Inthefifthstep,wethereforeoncemoretakeadecisioninfavourofgood-
ness,andadecision to nextdaycooperatewithsuch goodness. Evenmore

SYNTHESISPHILOSOPHICA
63(1/2017)pp.(79–92) I. Platovnjak, Goodness and Health: The
CultureofGoodness
89
consciously,wesimplygiveourselvestogoodnessandrepeatedlydecidesin
itsfavour.
Suchawarenessgivesrisetogratitude,and,alongwithit,quietcontentment
andjoy.Stepbystep,oureyesopenuptogoodness,makingusbenevolent.
Inthatwaywetriggerthedevelopmentofcultureofgoodnessinhis/herfeel-
ings,imagination,thoughtsandactions,andarelivingitinalldimensionsof
ourlifeandactions.
Conclusion
Evenasimpleeverydaygreetingsuchas“goodmorning”indicatesoursub-
consciousawarenessthatitisimportanttocultivategoodness.Inthepresent
paper,itwasconfirmedthatconsciousdevelopmentofgoodnessinthearea
offeelings,thoughts,andrelationshipshasafavourableeffectuponhuman
health;inparticular,emotional,social, and spiritualhealth which isclosely
linkedtophysicalhealth.
Thefollowingmainconclusionshavebeenarrivedto:
1) Researchstudiesandlifelongexperienceconfirmthatallhumanbeing’s
emotions,thoughtsand,relationshipshaveatleastindirecteffectonhim/her
health.Sincehumansare freebeings,theycan take freedecisionswhat
emotions,things,andrelationshipto cultivate. Ifthey repeatedlydecide
tocultivate goodness, thiswill have apositive impact ontheir holistic
health.
2) Contemplationandexamenas spiritual toolsmaybeofgreat assistance
in calibrating thoughts and emotions towards goodness and its cultiva-
tion.Theyhelptocontinuallyrediscovergoodness,andtonurtureitinthe
midstofdailylifeandactions.
3) Therelevantstudiesprovethatpsychologicalstateofcontemplationbrings
aboutpositive changesin brainactivity.From atheological standpoint,
humansareunabletofullyorientthemselvestowardsgoodness,andde-
velopitmerelywithcontemplation,withoutbeingconnectedtoGodwho
isthesourceofgoodnessandgoodnessitself.
4) Dailyexamengraduallyopenshuman’seyestogoodness,repeatedlybe-
stowedupon him/herby wayof creation and people, by God inwhich
he/she believes or not. Such awareness results in rise to gratitude, and
quietcontentmentandjoy.Examenenablesustosimplygiveourselvesto
goodnessanddecideinitsfavourrepeatedly.Thus,humanbeingsbeginto
developandcultivatethecultureofgoodnessintheiremotions,thoughts,
andrelationships.
5) Itisimportantthathumanbeingsareawareofhowvitallytheyarebeing
determinedbythecultureinwhichtheyabideandfunction.Atthesame
time,theyshouldbeawarethatsuch culturemay be alteredby them,if
onlytheymayalteritbythemselvesintheeventthattheyconsciouslyen-
deavourtocultivateadifferentculture.Whoeverkeepstakingdecisionsto
cultivatethecultureofgoodnesswillcontinuouslyallowhim/herselfand
otherstolivelifeinitsfullness.

SYNTHESISPHILOSOPHICA
63(1/2017)pp.(79–92) I. Platovnjak, Goodness and Health: The
CultureofGoodness
90
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Ivan Platovnjak
Dobrota i zdravlje: kultura dobrote
Sažetak
Ako čak i jednostavni svakodnevni pozdrav, kakav djelomično oblikuje podsvjesnu kultivaciju
dobrote, ima pozitivan utjecaj na ljudska bića, ne bi li svjesni razvoj kulture dobrote imao
cjeloviti pozitivan utjecaj na ljudsko zdravlje? U radu se najprije određuju i izlažu tri temeljna
koncepta: dobrota, zdravlje i kultura. Potom, analizirajući autore poput Antona Trstenjaka i
drugih, rad potvrđuje tezu da svjesna kultivacija dobrote u mislima, osjećajima i odnosima ima
pozitivan utjecaj na ljudsko zdravlje. Posljednji dio rada istražuje dva kršćanska duhovna alata
(kontemplacija, ispit savjesti) putom kojih ljudska bića mogu svoje misli i osjećaje usmjeriti
prema dobroti i razviti kulturu dobrote koja im omogućuje iskustvo punine života.
Ključne riječi
dobrota,zdravlje,kultura,kulturadobrote,AntonTrstenjak,kontemplacija,ispitsavjesti
Ivan Platovnjak
Güte und Gesundheit: Kultur der Güte
Zusammenfassung
Wenn sogar ein einfacher alltäglicher Gruß, welcher eine unterbewusste Kultivierung der
Güte teilweise formt, einen positiven Einfluss auf menschliche Wesen ausübt, hätte dann nicht
die bewusste Förderung der Kultur der Güte einen ganzheitlichen positiven Einfluss auf die
menschliche Gesundheit? In der Arbeit werden zunächst drei Grundkonzepte bestimmt und ab-
gehandelt: Güte, Gesundheit und Kultur. Im Anschluss daran, indem sie die Autoren wie Anton
Trstenjak und andere analysiert, bestätigt die Arbeit die These, dass die bewusste Kultivierung
der Güte in Gedanken, Gefühlen und Beziehungen eine positive Auswirkung auf die mensch-
liche Gesundheit hat. Der abschließende Teil des Aufsatzes erforscht zwei christliche spirituelle
Werkzeuge (Kontemplation, Gewissensprüfung), wodurch menschliche Wesen ihre Gedanken
und Gefühle auf die Güte hinlenken und eine Kultur der Güte entwickeln können, die ihnen eine
Erfahrung der Fülle des Lebens ermöglicht.
Schlüsselwörter
Güte,Gesundheit,Kultur,KulturderGüte,AntonTrstenjak,Kontemplation,Gewissensprüfung
Ivan Platovnjak
La bonté et la santé : la culture de la bonté
Résumé
Si même un simple bonjour quotidien, qui partiellement forme l’acte de cultiver la bonté, a une
influence positive sur l’être humain, le développement conscient de la culture du bien ne de-
vrait-il pas avoir une influence complète sur la santé humaine ? Premièrement, ce travail déter-
mine et expose trois concepts fondamentaux : labonté,lasanté et laculture. Ensuite, analysant
des auteurs tel Anton Trstenjak et d’autres, ce travail confirme la thèse selon laquelle cultiver la
bonté de manière consciente dans nos pensées, sentiments et relations, a une influence positive
sur la santé humaine. La dernière partie du travail analyse deux outils spirituels chrétiens (la
contemplation, l’examendeconscience) au travers desquels les êtres humains peuvent diriger
leurs pensées et leurs sentiments vers la bonté et développer une culture de la bonté qui leur
permet le plein de l’expérience de la vie.
Mots-clés
bonté,santé,culture,culturedubien,AntonTrstenjak,contemplation,examendeconscience