INTRODUCTION TO THE PHILOSOPHY OF THE HUMAN PERSON

What is Freedom?

Freedom is an intrinsic and essential property of the person. This means that the human person by nature is a free being
and that it is in his or her nature to seek freedom. An important indication of human freedom is the ability to make
choices and perform actions. Our freedom to act sets us apart from other beings.

The human person does not experience that world in the same way that animals do. Animals act instinctively, meaning,
their actions are more like predetermined responses to certain stimuli. A person, on the other hand, can choose the
course of action to take when given a stimulus or faced with a certain situation. You expect your dog to always respond
in the same way to your commands. With us humans, our inherent freedom makes us very dynamic creatures and our
actions do not necessarily follow a set of patterns or a predetermined course. This means that animals, unlike humans,
just obey and follow commands given by their owners or their masters, in which they call conditioning. Humans think
first before obeying someone’s command.

Freedom is also understood as the power to be what you want to be and the ability to decide and create something for
yourself. As humans, we have some things that we don’t want, and yet we have. For example, we have those physical
qualities that we inherited from our parents. Despite these inherited qualities, there are still a lot of characteristics that
define our personality which are the product of our choices. Our talents, for instance, are developed to their fullest only
if we choose to dedicate time and effort to improve them. You may also have imagined yourself as a successful
professional in the future. Our nature as a human person gives us the ability to imagine that future. Meanwhile,
freedom gives you the ability to strive to achieve that goal. It is rooted in the human person’s self-determination and
their exercise of intellect and free will. This means that we can freely choose to be a good person and to act in a good
way. A good act makes a person better while its opposite has a negative impact on him or her as a person. This is the
nature of self-determination: that a person’s actions determine what kind of person he or she becomes.

Freedom also requires a degree of control from the person who exercises it. A person becomes freer when he or she
exercises control over himself or herself. On the other hand, a person becomes less free when he or she is no longer in
control of himself or herself and is instead, controlled by other forces. For example, persons suffering from addiction are
less free because they are overpowered by their addiction to certain substances and can barely control themselves
when presented with these things. People who act solely based on their emotions are also less free because they allow
themselves to be controlled by their feelings without any regard for ethical considerations. People who behave
impulsively and erratically are more similar to animals than persons. To lose control of oneself diminishes human
freedom and dehumanizes the person.

Persons who are denied their freedom by other individuals, groups, and institutions are also dehumanized. Slavery is a
dehumanizing act because a person is forced to work for life without the possibility of ever leaving a life of bondage. A
person who is imprisoned is also dehumanized because he or she is denied his or her freedom and is confused to prison
life. That same person, however, also dehumanized the person whom he or she wronged.

There three types of freedom.

1. Physical Freedom – refers to the absence of any restraint. This means that a person has the freedom to go
anywhere he or she wanted to do. On the other hand we cannot go to two places at a time yet we have the
ability to go to wherever we want to go.
2. Psychological Freedom – is also called freedom of choice. This means that a person has the will power whether
to act or not to act on what he or she considers to be right and wise.
3. Moral Freedom – refers to using freedom in a manner that upholds human dignity and goodness. Freedom is
not an object that a person may use in whatever way he or she pleases. A person must use his or her freedom to
grow as a person. A person becomes more free when he or she uses freedom well, but he/she becomes less
free when he or she uses it in a bad way. Humans have a natural inclination for what is true and good, and when
a person uses his or her freedom to do something, that violates human dignity and goodness, he or she
dehumanizes himself or herself and effectively negates human freedom.
We learned that being human in nature means that we are free physically, mentally and morally. It means that we are
free to do or think whatever we want to in a good manner. On the other hand, we may think that some things are also
determined which means if we act in a good way we will

be considered as a good person, But, if we act in a wrong manner we will be considered as a bad person. Thus this
question arises in our minds “How can I exercise freedom in a responsible and beneficial manner?” but before we
discuss that, let’s first answer this question

“What makes us free? How does freedom shape our experiences?” There are 2 elements that define freedom:

1. Voluntariness – refers to the ability of a person to act out of his or her own free will and self-determination. This
means that a person may decide to act or not to act, and these decisions are made out of his or her own free
will. It also means that a person may act even if he or she is not required or called to take action. These are acts
which can be assigned a corresponding moral value.
2. Responsibility – refers to the person being accountable for his or her actions and their consequences. This
means that in everything that we do, there are consequences. Taking responsibility can either mean a person
voluntarily taking responsibility for his or her own actions or being held responsible by other people.
Whenever you know you committed a bad action, you can either voluntarily confess to it or other people
will point it out and hold you responsible. Responsibility can also have a positive and negative meaning,
and it goes hand-in-hand with voluntariness in determining the morality of an action.

Voluntariness and responsibility go hand-in-hand in determining a person’s freedom. In any situation where a
person is forced to do an action against his or her free will, it follows that he or she cannot be held responsible for his or
her involuntary actions. A person who is forced by bank robbers to open the safety vault in the bank may not be held
responsible for the crime of robbery, since he or she acted without much voluntariness. On the other hand, a person
who had no awareness of the effect of his or her actions can be considered as acting with diminished freedom. One
example may be a person who tried to scare his or her friend by jumping out of a corner wearing a scary mask. The
surprised friend decided to run away but in his or her panic, he or she hit a wall and was injured. It was not the intention
of the person who committed the prank to get his or her friend hurt, but it happened because he or she did not fully
consider the consequences of his or her actions. Without these two elements, human freedom is diminished, and the
person makes imperfect actions and unwise decisions which may have negative effects on the self and others.

The realization of voluntariness and responsibility in the exercise of our freedom gives our actions and
experiences a whole new meaning. We can now reflect on our actions to better understand them and guide us toward
making the best possible decisions.

Another reality that we have to face as we exercise our freedom, is the fact that it is experienced through the
act of making choices. Although human freedom gives us the ability to think of countless decisions and possible actions,
we only get to choose to enact one of these possible actions or decisions. Having the ability to choose and enact a
course of action does not automatically mean that we should act every time. It is also possible that the choice, not to act
may be an acceptable and moral choice in a given situation.

When we make the choice to do a particular action, we can never go back and redo our actions and make
another choice. Real life is not a movie where we can stop and rewind events and get a second take on the situation.
Therefore, it is very important that when confronted with choices, we exercise caution and prudence and reflect on our
possible courses of action.

Self-reflection is vital in the proper exercise of human freedom. As persons, we cannot allow ourselves to be
slaves to sudden emotions and moods in each situation. As free and rational beings, we must recognize the importance
of exercising freedom responsibly. This requires us to reflect on our actions, consider their effects, and make the proper
choices regarding the most beneficial decisions or actions.

We just learned and answered the question, “what makes us free?” Now we proceed to answering the second question,
“how can we exercise our freedom in a responsible and beneficial manner?”

1. Human freedom should be exercised with control and a recognition of reasonable limits.
We set limits to our own freedom and learn to moderate or control our thoughts, emotions, and actions depending on
the situation. A person can even choose to limit his or her own freedom or even surrender it entirely if it will result in
greater benefits. Limiting our personal freedom requires us to sacrifice certain self-interests and accept certain realities
that are beyond our control. Our sense of right and wrong guides us in recognizing and deciding these limitations to our
freedom.

Example:

You may have the freedom to pursue a degree in medicine but, realizing that your parents do not have the means to
send you to medical school, you decide to take a less expensive course.

2. Freedom should also be exercised with regard for knowledge and truth.

As rational beings, it is natural for us to think before we act. We use our freedom to act and acquire more knowledge,
and we use this knowledge to come up with decisions and courses of actions when confronted with difficult situations.

The ability to acquire information and truthful knowledge regarding a particular situation is very important, since it aids
us in making wise and informed choices.

Determining the proper information needed before we choose the best course of action is not easy but is a necessary
step to ensure that our choices, decisions, and actions are proper, reasonable, and just. If we make a choice and act on
false or incomplete information, we may end up making decisions which will bring harm to ourselves and others. It is
therefore necessary to cultivate the intellectual virtue of prudence and use it as our guide in making sound choices.

3. We should also recognize and uphold not only our personal freedom, but also the freedom of others. Many
societies identify certain freedoms that should be enjoyed by all, as these contribute to the quality of life of the
individual and the welfare of the society. These include the freedom to live and determine one’s identity;
freedom from slavery and other constraints; freedom of speech; and freedom of thought, conscience, and
religion. Freedom should be exercised with due regard for the welfare of other persons and one’s freedom
should be exercised not as a tool to restrict the freedom of others, but to enable others to fully enjoy their own
freedom.

Final note (The Given and the Chosen)

People often think the fullness of freedom is found in one’s ability to make decisions about one’s life. Choice, is indeed,
an element of freedom, but freedom goes beyond mere choosing. Freedom is not absolute, and in our lives, there are a
lot of things that we could not choose from. We are not in total control of everything around us. Many things in life are
given. Although some things are given, it does not mean that we do not really have freedom. On the contrary, there are
instances when we can exercise our freedom because we are not determined by these forces or situations. Difficult
situations may not always be avoided, especially if we happen to be victims of circumstances. But, we may take these
difficult situations positively or negatively. We may not always have the best family, but it does not mean that our future
family will turn out the same way as our current one. A person with an indifferent attitude may find it hard to be
motivated and excited about things in general, but it doesn’t mean that he or she is incapable of being interested and
inspired to act passionately. These “givens” or predetermined things do not negate our freedom but give us
opportunities to exercise our freedom when we determine it ourselves. The key is that we should always act well in any
given situation because the self is determined by the self. We have given tendencies or inclinations, and the world also
exerts some forces over us, but we can transcend all of these and determine our choices in the manner we want
because we are free to do it. As much as possible, we must use our freedom in a good way so that we may become
better people and better versions of ourselves for our own sake and the sake of others.
 INTERSUBJECTIVITY
Humans have the natural and universal tendency to relate, establish attachments, and seek close
relationships with other people. Our human nature drives us to reach out to other people and interact with
them in meaningful ways. In this module, we will be learning about human relations or in philosophical terms,
“intersubjectivity.”

Martin Buber is a philosopher who is well known in dealing with human relations despite being a philosopher
in religion. He is also considered to be one of the greatest minds of the 20 th century in the field of education.
According to Buber, human beings possess a two-fold attitude towards the worlds, which is indicated by the
foundational concepts ‘I-It’ (Ich-Es) and ‘I-Thou’ (Ich-Du). The I –Thou relation stresses the mutual and
holistic existence of two entities. It is an encounter of equals, who recognize each other as such. It is
dialogue. Buber argues that the I-Thou relation lacks structure and content because infinity and universality
are at the basis of the relation. Any sort of preconception, expectation, or systematization prevents the IThou
relation from arising. This happens when two free rational human beings encounter one another and
recognize each other as equals. Then, an infinite number of meaningful and dynamic situations may take
place. Despite the fact that it is difficult to establish this kind of relationship, Buber argues that it is real and
perceivable. Examples of the I-Thou relation in our day-to-day life are those of; two lovers, two friends, a
teacher and a student.

Basing on the argument of Martin Buber, he believed that the I-Thou relation is real and perceivable. In other
words, I-Thou relation is the relationship between two human individuals who recognize each other as
persons. This means that human nature not only enables us to recognize the self that defines our
individuality, it also enables us to recognize that other human beings also possess a self. We are able to
relate meaningfully with other human beings because we consider ourselves as essentially the same. This
notion of recognizing the self in the other is how philosophers define interpersonal relations.

The interaction between the self and the other is related to the philosophical concept of
intersubjectivity, which is the mutual recognition of each other as persons. It cannot be denied that we
interact with other beings in the world, but some of these beings that we interact with are persons and must
be recognized as such.
Intersubjectivity also carries the meaning of “a unique relationship between distinct subjects.” It refers
to the characteristic of the human person to engage in a very intimate and personal relationship with
others who are different from him or her but who are also like him or her. This is possible because the
person has an inner life or interiority. Having an inner life allows the person to give himself or herself to
others. This also allows the individual to receive others in his or her life and relate with them. Intersubjectivity
also allows a person to become closer to others in many different ways. In everyday social interactions,
people have the ability to agree and cooperate with each other. There is also the experience of shared or
“common” knowledge and shared emotions such as grief, joy, and love.
A closer look at everyday interactions reveals instances where the “self“ interacts with the “other”.
Philosophers identify various levels of self-other interaction.
These are:
- First, the simple awareness of the existence of the other.
o When we see other people walking down the street, we are aware that there are other
beings unique from us, and that they exist outside of our own awareness or perception.
- Second, the awareness of the self as being seen by others.
o Imagine, for instance, that one of the people you are watching suddenly stops and looks
straight at you. You are immediately aware of this person’s action as an other – this stranger is
looking at your direction. Also, you are aware of another significant fact – you know that the
stranger, staring at you, is aware of you as a person. This selfconsciousness is considered by
philosophers as a defining characteristic of the self-other relationship.
o Now, imagine that the person is not a stranger but someone familiar; a family member, a
friend, or even your crush. This awareness of the person staring at you will initially result in a
 feeling of self-consciousness, even shame. In fact, several questions will begin to run in your
head, such as “What is he or she thinking when he or she looks at me?” “Am I doing something
wrong?” “Is there something wrong with the way I look?” “Is he or she about to say something
to me?”

The unique phenomenon of the human gaze is considered a defining characteristic which sets apart
human interaction from the interaction of other species. Also, the awareness of the “self in the other” is an
important element in all other aspects of interpersonal interactions. The way we act with other people is often
influenced by our ideals of how these people see us. Therefore, if we have the idea that our parents think of
us as quiet and obedient, we often act that way with them. However, when we are with our friends and we
think that they see us as outgoing and boisterous, we also adjust our behavior to conform with how we think
they expect us to act. This is also true when considering social contexts; how we behave in church is different
from our behavior in a lively party.

These actions are referred to as seeming – where an individual presents himself nor herself in a
certain way when dealing with others. Persons take on “roles” or act out characters when dealing with certain
people or when in certain situations. This is considered as an unconscious, natural act on the part of humans.
However, there may be instances when people behave a certain way in order to intentionally deceive or
manipulate other people. Surely you have heard of the terms “plastic” and “sipsip”, which refer to manipulative
behaviors that are done by some people in pursuit of selfish interests.

What characterizes a genuine human interaction?

Most human interactions, however, are not based on deception. Since our human nature drives us to
uphold dignity and goodness, our interactions with others are also geared toward what is good and beneficial.
These lead humans to strive to achieve deeper and gain more substantial interactions and relations with other
people. This deeper and more genuine interaction is called a dialogue, and this is made possible when the
self realizes that the other is a genuine and unique individual. When two individuals begin to view each other
as an other – that is, truly acknowledging each other’s presence – then that is the beginning of an authentic
relationship and a dialogue.

A dialogue is an interaction between persons that happens through speech or the use of words,
expressions, and body language. The person is a being who is open to others, and is capable of receiving
others in a dialogue. Ordinarily, we think of it as a kind of communication that usually occurs through a
conversation. However, it must be noted that a dialogue is not confined to words. Actions, gestures and other
expressions may be used to convey a person’s inner life. Because persons are beings with inner lives, the
words uttered during a dialogue are rooted in each person’s inner life. Whenever a person speaks, he or she
expresses a personal interiority and communicates this part of himself or herself to another person. This is the
reason why it is not possible to have a dialogue with a material object, a plant, or even a pet. Only beings with
interiority or an inner life can engage in a dialogue.

A person’s words, expressions, and body language become the means by which he or she is able to
express a part of himself or herself to another person. Apart from expressing and conveying oneself, the
person is also capable of receiving the words, thoughts, emotions, and ideas of another person. The dialogue,
therefore, becomes a means by which persons are able to share in each other’s lives.

The notion of a dialogue becomes clearer when we reflect on the nature of our conversations with
other people. The conversations you have with casual acquaintances are different from those with people who
are closest to you. Casual conversations with other people often consists of discussing news or occurrences.
We often conduct our normal conversation in this manner. But when we are with friends and family, we are
comfortable discussing more personal issues like goals, emotional problems, or moral dilemmas. You will not
engage a random stranger on the street in a conversation about whether or not you should give up your
ambitions in life for the welfare of your family. Instead, you will seek out a person whom you consider most
trustworthy and reliable to listen to your thoughts and concerns.
 A dialogue occurs when two persons “open up” to each other and give and receive one another in their
encounter. Genuine dialogue occurs when persons are willing to share themselves with one another. The
awareness of each other’s presence as a true person is defined by the acceptance of each other’s
uniqueness and differences. When each individual enters into a dialogue with this mind set, then it is truly a
dialogue between equals.

Whilst in the I-Thou relation two beings meet and dialogue, in the I-It relation entities meet but fail to
establish a dialogue. Instead, in the I-It relation a being confronts another being and, by objectifying it, fails to
recognize it as an equal. That is, in the I-It relation an individual being treats things, including people, as
objects to be used and experienced: they are a means to an end. We live in this worldly reality and require, to
some extent, to manipulate nature, e.g. seek resources to fulfil our needs and sometimes to use people as a
means to an end, e.g. take a taxi from A to B. The I-It relation fulfils our basic needs.

How does intersubjectivity define our interactions with other persons?

Philosophers agree that it is important for humans to pursue and achieve genuine relationships to attain
development. Human persons naturally seek and are able to achieve and maintain genuine, meaningful
relations with each other. The human person is considered as a being with others, which means that his or
her identity and destiny are shaped by relating with others. Human existence is a continual dialogue with the
other, and that the self becomes whole through interaction with other people and his or her surroundings.

Aspects of intersubjectivity;
1. Empathy o The ability to share emotions. o This emotion is driven by a person’s awareness that the
other is a person with thoughts and feelings.
o It enables us to experience another person’s emotions, such as happiness, anger and
sadness.

2. Availability o The willingness of a person to be present and be at the disposal of another.

3. Ethics of Care o An ethical theory that emphasizes the moral dimensions of relationships and
interactions.
o This moral perspective encourages individuals to help other people, most especially the
vulnerable.
o The obligation to respond to the needs of other people.

Not all human interactions, however, are positive. There are those who view other people negatively and
consider human action as being influenced by selfish interests. This pessimistic view considers human
relationships frustrating and often inauthentic or deceptive. A person that adopts this negative view is said to
be experiencing alienation. This arises when a person ceases to view the other as a distinct and authentic
person, and merely considers the other person as a mere object or a means to satisfy personal interests