Some of the most significant fragments/ ideas of the book: "What we call, in the paper, the formation, the structure/ composition and the functioning of the person/ personality entail at least two perspectives. One it is the systemic-atomistic perspective, where the person is represented as a bio-psycho-social system, a unitary assembly of relatively autonomous formations. The other it is the spherical perspective, where the person is represented as a (multi-)spherical bio-psycho-social construction - here we refer mainly to two major (sub-)spheres of the personal (macro-)sphere, of the person as a whole, respectively the ontological-psychological sphere, and the social-personal sphere." (p. 118) *** "Into the ontogenetic process of forming of the person/ personality we distinguish two main sub-processes, steps, periods: the formation of the ontological-psychological sphere, and the formation of the social-personal sphere. The formation of the ontological-psychological sphere is done especially during childhood and adolescence, while of the social-personal sphere especially together with, and after the subject acquires social autonomy, profession, its own family, etc. The formation of the ontological-psychological sphere includes mainly the formation of the personal ontos, the soul, and the ego/self, while the formation of the social-personal sphere is conditioned mainly by the formation of the (social) conscience, character, and the (social) competences, skills, and habitudes" (p.109) *** "Humanistic persotherapy has, inter alia, this curative/ recuperative/ ameliorative task: to operate/ determine those compathetical, humane improvements at the level of inter-personal relationships, at the level of group, organization, family, couple, etc. that would lead to beneficial improvements in the internal ontological-psychological condition/ economy/ jouissance of the person" (p. 206) /// "Paradigma umanist-ontologica prioritizeaza rolul factorilor psihologic-spirituali si socio-umani in conlucrare cu cei culturali, morali, reprezentand procesul de formare a persoanei/ personalitatii ca pe o succesiva si concomitenta, transmergenta si emergenta construire fenomenologica, experientiala, de onto-formatiuni personale, persomi, sfere etc., si mai putin ca o simpla activare si abilitare a unor structuri preexistente, a unor paternuri universale putin variabile, recunoscand astfel autodeterminarea, autonomia ontogenetica, rolul subiectului, sau importanta unor constructii ontologic-psihologice ideografice precum ontosul personal, sufletul sau eul ontologic. Cruciale sunt astfel experientele subiective unice ale subiectului, trairile, emotiile sau eul ontologic si vointa, factorii psihologic-spirituali, dinamica interna autogenerativa, prin emergenta si superizare, generalizare/ abstractizare compatetica sufletesca/ spirituala." (p. 265) *** "Referitor la acceptiunea conceptului de suflet, pe care noi il utilizam in aceasta lucrare, precizam ca nu este identica, ca sens si sfera, nici cu cea consacrata în filosofia greaca si romana antica, de psihic, nici cu cea religioasa, mistica, de duh, chiar daca nu le exclude, ci face referire la un ansamblu de onto-formatiuni psihologic-ontologice, formate si instituite ontogenetic-experiential, in contextul unor premise si factori obiectivi precum corpul omenesc, senzatiile, trebuintele, experientele subiective spirituale si social-culturale, contextul natural si cultural si, în special, a unor factori precum caracteristicile persoanelor apropiate, continuitatea si consistenta interactiunilor si relatiilor specific umane de atasament, comunicare, convietuire, iubire. Altfel spus, sursa principala a formarii si fiintarii/ functionarii sufletului persoanei este OMUL (celalalt), cu tot sistemul cultural si natural pe care, ancestral sau existential, il antreneaza." (p. 382)