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GREČO, Peter. The Principles of the Existential Personalism in the Context of the Byzantine Anthropology. I  examine within this study two essential preconditions of  the  existential personalism  – the  supremacy of  a  person over human being with its material interests and the  freedom of  spirit. My study is based on  the  Berdyaev’s philosphy. The  fundation of  personalism is supremacy of  person before its being. While being is a  product of  an  abstract mind and is deprived of  its existence, the  person is associated with freedom. If there was supremacy of being before a person that would lead to  the  determinism and exclusion of  freedom. Therefore if there is freedom, it can not be determined by being. The spirit is not being but it is freedom. The spirit can not be tied to the order of being, but to a personal existence. Supremacy of person to its material needs has been defined by the founder of a philosofical movement, Berdyaev companion, Emmanuel Mounier. According to  these principles i  tis necessary to  redefine the person not on  the  base of  individuality but on  the  base of  existentialism. So  far has dominated the definition of a person in substacial definition according to Boëthius. We propose here non substantial determination. Because the spirit, pneuma, is the fundament of the personal identification and self-indentification. We develop this based on the authentic legacy of the Byzantine anthropology. According to  it the  fundamental characteristic of  personal existence is that a  person enters into relationships. In  the byzantine antropology a person precedents being. It is a person who decides to objectify its being. The nature and characteristics of  the person are manifested only in  the relationship. An  individuality is not able to  create relationships. A  person is determined to develop such relationships in vertical and horizontal directions hence to divine and human being. The prototyp is the Trinitarian and divinehuman concept of a person developed by Kappodocia church fathers. Based on  this holistic understanding of  a  person we show a  contrast to  a  noetic and anthropological reductionism within latin (western) concept of defining a person whose result is a disoriented man. Suggested outcomes of  this study may contribute to recovery of  the holistic approach in  uderstanding of  the human person. Such new understanding of  human being is as  contradiction to  deformed definition of  human person according to  natural, social or psychological determinism.