The intent of this research is to analyze and point to the significance and contribution of personalism as a philosophical direction and movement to modern legal creating of human rights. The modern age of human rights is considered a period after the adoption of the Universal Declaration of Human Rights. Personalism as a philosophical direction in which the center of 'person' is most intensely formed between the two world wars in France under the great influence of Christianity. This is particularly evident from the work of Jacques Maritain, the most important personality to consider the personalistic understanding of human rights. The thoughts and the thoughts of Nikolai Berdyaev, Denis de Rougemont, Gabriel Marcel, Emmanuel Mounier and other thinkers are also considered and analyzed. Although the literature and the media point out the influence of liberal and neoliberal sources for legal formulation and the founding of human rights in the paper, it shows that for modern human rights the greatest contribution came from the personalistic perception of the world and man. The hypothesis of work is: - personalists have built a complete and systematic philosophical anthropology, and then political philosophy; - based on their anthroplogy and political philosophy, personalities develop their own philosophy of law - a contemporary version of the natural law legal concept; - the personalistics concepts of universalism, person and human dignity have contributed to the creating of modern human rights, the integration of modern Europe and other positive developments in the 20th century. Different authors have differently defined personalism, but it turns out that this is the direction within the twentieth century philosophy that places the person in the center of interest and places it in a double role: a) the person is the absolute center and standard for society and all his institutions; b) a person is the basis for proclaiming absolute universality and solidarity among all people. Historical roots of personalism go back to the ancient times, and personalistic themes are later noted in almost all historical periods in different thinkers and within different philosophies. On the European continent, personalism is commonly associated with three schools: France in Paris, Germany in Göttingen and Freiburg and Poland in Lublin. Personalism had an echo in other European countries. For this work, the most important is the so-called. French personalism that developed strongly during the 30s of the twentieth century, and many vii followers formed a variety of personalistic movements. The most important thinkers were Jacques Maritain, Alexandar Marc, Denis de Rougemont, Gabriel Marcel and Emmanuel Mounier, influenced by Russian emigrant thinkers, especially Nikolai Berdyaev. In these areas, the reception of non-Marxist, especially Catholic thinkers and personality, almost to the independence was extremely negative: from the Bolshevik attacks to the classification in bourgeois propaganda philosophy. With the collapse of socialism, there is no new quality in the reception of personalism and personalistic themes, although it was to be expected that in society and in the state that changes state and socio-political status, questions about democratic orientation, European integration and human rights result in more serious discussions. Perosnalistic anthropology is deeply humanistic because it represents more or less explicit protests against the epoch and society that dehumanises man. Personalists believe that the human person is an ontological and epistemological starting point for philosophical thinking. Personalities did not stop at formulating the abstract idea of a human person, but translate into their vision of a draft for a better society. The personality of the 30s was united in the search for a man in modern society, but contrary to the dominant ideologies at the time: communism, fascism and the so-called. civil (burgois) capitalism. The main personalistic works of political philosophy have emerged in the 1930s and represent the vision of personalistic Christian democracy, which has utopian elements built on the strong critique of totalitarian regimes, as well as the existing liberal democracies. After the political philosophy, the personalists of the 40s of the last century built a systematic philosophy of the natural law direction in the face of legal positivism. The dominance of legal positivism in the first half of the 20th century put on the surface a series of weaknesses in legal science. Positive legal theory limited to the analysis of positive law and the historical study of legal systems could not find a satisfactory answer. It is, of course, necessary to find something supernatural and superstitious as the basic principle. This was not possible through legal positivism, and therefore there is a kind of come-back of natural-legal concepts. In the chapter on the personalist philosophy of law after a historical review of natural law concepts, the thought of Nikolai Berdyaev is elaborated in more detail, suggesting the personalist philosophy of law. Though he did not develop a more systematic philosophy of rights, he critically pointed to the current understanding of J. Maritain's right as a philosophy of law began to engage in the early 40s when he came to the United States. Maritain presents a vision of the fundamental legal relations of a new democratic society versus a civilized (burgois) individualistic society and totalitarian collectivist societies, devoting themselves to a personalistic, communitarian and pluralistic society inspired by the fundamental Christian viii values of freedom, love and brotherhood. Within the philosophy of Maritain law, the first in the philosophical world is the developer and the concept of 'human rights'. Personal support and the addition of Maritain's philosophy of law comes from many philosophers and intellectuals, and particularly the German lawyer and professor in exile Heinrich Rommen and Georges Gurvitch, French sociologist and lawyer, originating in Russia. The concept of so-called. modern 'human rights' in the fourth decade of the 20th century and we associate its institutionalization with the United Nations, namely the United Nations Charter and the Universal Declaration of Human Rights of 1948. It is shown that the most prominent thinker in defending the concept of human rights and is the Universal Declaration inspired by the philosophical views of J. Maritain. It is also analyzed that the declaration reflects the tradition of natural law and personalistic humanism. This is evident from personalist advocacy activities and participation in the preparation and drafting of the Universal Declaration. In addition, the analysis of the text of the declaration, the 'universalism' of the declarations, the content of the declaration, the comparison of the personalistic rights and rights stated in the declaration, the language and the notions in the declaration ('person' and 'human dignity') undoubtedly indicate that the Universal Declaration is an expression of personalistic natural law concepts. After the Second World War, personalist and Christian thinkers were key theoreticians and designers of the Western European rule after 1945. Their contribution and influence are seen through European integration in the form of advocacy of federalism and through the Christian-democratic political option. It also analyzes the personal impact on European human rights law, in particular the Convention on the Protection of Human Rights and Fundamental Freedoms, and the establishment of the European Court of Human Rights in Strasbourg. International acts at the global and European level undoubtedly point to the great influence of personality in shaping human rights, and the reflection of these attitudes has also been reflected in most national constitutional law legislation, which is also analyzed in the paper.