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Introduction to the Philosophy of the Human Person 11 –Course Guide

SECOND QUARTER

INTRODUCTION TO
THE PHILOSOPHY OF
THE HUMAN
PERSON
 Introduction to the Philosophy of the Human Person 11 –Course Guide

To the Student of Introduction to the Philosophy

of the Human Person:
A. COURSE DESCRIPTION

This course is an initiation and awakening of the human person into the
existential realities of life by undergoing the processes of thorough and profound
philosophical reflection to find a holistic vision in life. Further, it leads to the
understanding that doing philosophy will awaken the human person possessing the
realization that he/she is Free, Intersubjective, Living in Society and Oriented towards
their individual death. The following are the topics to be tackled in this course: (a)
Doing Philosophy; (b) Methods of Philosophizing; (c) Human Embodiment; (d) Being
in the World with others and the Environment; (e) Freedom; (f) Intersubjectivity; (g)
Sociality; and Being unto Death.

B. CONTENT STANDARD

Midterm- The students are expected to show an understanding of the activity for the
processes of doing philosophy of the human person as an embodied being in the
world and the environment.

Finals- The students are expected to show an understanding of philosophy within

the context of the human person as free, intersubjective, Living in the World and
Oriented Towards their Death.

C. PERFORMANCE STANDARD

Midterm Grading Period:

1. The Learner reflects on a concrete experience in a rational way.
2. The Leaner evaluates opinions.
3. The Learner distinguishes his/her limitations and the possibilities of his/her
transcendence.
4. The Learner is able to demonstrate the virtues of prudence and love towards
his/her environment.

Final Grading Period:

1. The learner shows situations that demonstrate freedom of choice and the
consequence of their choices.
2. The learner performs activities that demonstrate an appreciation for the talents
of persons with disabilities and those from the underprivileged sectors of society.
3. The Learner evaluates the formation of relationships and how individuals are
shaped by the social contexts.
4. The Learner write their own philosophical reflection on the meaning of his/her
own life.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

Content Creators

These guidelines for online behavior and interaction are known as netiquette. Please
read it carefully.
GENERAL GUIDELINES

• Treat your teachers and classmates with respect in email or any other
communication.
• Your response must be reflective, well considered, and written clearly and
courteously. Please avoid "text" spelling.
• Be careful with personal information.
• Do not send confidential information via e-mail.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

SECURITY

• Change your password if you think someone else might know it.
• Always log out when you are finished using the system.
• Don't share your password.

EMAIL NETIQUETTE

When sending an email to your teacher, or classmates, you should:

• Use a descriptive subject line.

• Be brief.
• Avoid attachments unless you are sure your recipients can open them.

FORUM NETIQUETTE

• Make posts that are on topic and within the scope of the course material.
• Take your posts seriously and review and edit your posts before sending.
• Be as brief as possible while still making a thorough comment.
• Always give proper credit when referencing or quoting another source.
• Be sure to read all messages in a thread before replying.
• Don’t repeat someone else’s post without adding something of your own to it.
• Always be respectful of others’ opinions.
• Express your differing opinion in a respectful, non-critical way.
• Do not make personal or insulting remarks.

LEARNING RESOURCES

• Moodle is where the course content, grades, and communication will reside
for this course.
• This course utilize a variety of youtube videos as supplementary learning
materials.

COURSE RULES

• Respect yourself.
• Respect your teacher.
• Respect your classmates.
• Late work due to procrastination will not be accepted. Late work due to
legitimate emergency may be accepted. The due date and time associated
with each quiz, discussion, exam and assignment are stated clearly in
Moodle.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

COURSE GUIDE IN INTROUCTION TO THE

PHILOSOPHY OF THE HUMAN PERSON Q2
Week of
the
MODULE Most Essential Learning Competencies
Quarter/
Grading
Period
6.1 Realize that intersubjectivity requires accepting
differences and not imposing on others
Nakikilala na ang pakikipagkapwa-tao ay ang pagtanggap sa
pagkakaiba ng kapwa at hindi pagpataw ng sarili
Topic 6:
Week 1/ 6.2 Explain that authentic dialogue means accepting others
Intersubjecti-
2nd Quarter even if they are different from themselves
vity

Nakapagpapaliwanag na ang tunay na diyalogo ay ang

pagtanggap sa kapwa bilang kapwa kahit na siya ay iba sa
akin
 Introduction to the Philosophy of the Human Person 11 –Course Guide

6.3 Performs activities that demonstrate an appreciation

for the talents of persons with disabilities and those from the
underprivileged sectors of society

Nakapagsasagawa ng isang gawain na nagpapamalas ng

mga talento ng mga may kapansanan at kapus-palad
7.1 Recognize how individuals form societies and how
individuals are transformed by societies

Nakikilala kung paano nahuhubog ng tao ang lipunan at kung

paano nahuhubog ng lipunan ang tao
Topic 7-8: 7.2. Compare different forms of societies and individualities
(eg. Agrarian, Industrial and virtual)
The Human Week 2-3/
Person in 2nd Quarter Nakapaghahambing ng iba’t ibang uri ng lipunan (hal.
Society agraryo, industriyal at birtwal)
7.3 Explain how human relations are transformed by social
systems

Nakapagpapaliwanang na nagbabago ang mga ugnayan ng

tao dahil sa sistema ng lipunan na kinabibilangan niya
Topic 9: Week 4/ 8.1 Enumerate the objectives he/she really wants to achieve
The Human 2nd Quarter and to define the projects he/she really wants to do in his/her
Person life
Oriented
Nakapagtatala ng mga bagay na tunay na gusto niyang gawin
Towards
(Ano ang gusto niyang maging?)
Death
8.2 Reflect on the meaning of his/her own life

Nakapagsusulat ng pagninilay tungkol sa kahulugan ng

kanyang buhay sa konteksto ng tao bilang tumutungo sa
kamatayan (Saan hahantong ang lahat ng ito?)

TOPIC 6– Intersubjectivity

As discussed in the previous session, freedom implies responsibility to others.

Freedom directs us to relate with others and recognize individual differences. We are
living in diversity --- we are surrounded by various people with different culture and
personality. Authentic relationships are formed through accepting these differences
 Introduction to the Philosophy of the Human Person 11 –Course Guide

which could lead to genuine communication between individuals. This lesson would
help you grow authentically with others through the concept of intersubjectivity and
authentic dialogue. Let’s start!
Content Standard
The learner understands intersubjective human relations.
Performance Standard
The learner perform activities that demonstrate an appreciation for the talents
of persons with disabilities and those from the underprivileged sectors of society.
Objective & Learning Outcomes
At the end of this module you are expected to:
Topic Most Essential Learning Learning Outcomes
Competencies (MELCs)
6.1. Realize that intersubjectivity Activity 1: Perpectives
requires accepting differences and Activity 2: Situation
not to be imposing on others. Analysis
6.2. Appreciate the talents of persons Activity 3:
with disabilities and those from the Intersubjectivity on
Quarter 2-Week 2:
underprivileged sectors of society Persons with
Intersubjectivity
and their contributions to society. Disability
6.3. Explain that authentic dialogue Activity No. 4: Text
means accepting others even if they Analysis
are different from themselves.

PRE-TEST
Directions: Read the questions carefully. Write TRUE if the statement is correct.
Write FALSE it is incorrect.

1.Man has the natural tendency to establish relationship with other people.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

2.Intersubjectivity refers to shared awareness and understanding among people.

3.An authentic relationship is only possible if individuals acknowledge each
other’s presence as a person.
4. Comprehensibility pertains to the use of ordinary language.
5. Martin Buber authored the I-thou philosophy.

Learning Task No. 1: Perspectives

Directions: Carefully observe the pictures given below. On your journal/blank
sheet of paper, describe your initial impression of the picture. Then ask five persons
about what they see in the picture.

Figure 1: http://brainden.com/optical-illusions.htm

Analysis
Directions: Based on your observations of the image, answer each question
briefly (1 or 2 sentences). Write your answers on your journal.
1. What do you see in the image? Is it different from what others can see?
2. Do you accept perspectives different from yours? Why?
 Introduction to the Philosophy of the Human Person 11 –Course Guide

How does an Individual Relate with Other Persons?

The interaction between the self and the other is related to the philosophical
concept of intersubjectivity, which is the shared awareness and understanding among
persons. It is evident in everyday social interactions, the ability of humans to agree
and cooperate, the existence of shared of “common” knowledge and consensus, and
is shared emotions such as grief, joy and love (Abella D., 2016).

Reading: The Phenomenology of Intersubjective Relationship

Jurgen Habermas’s Theory of Communicative Action

Jürgen Habermas, a known German sociologist and philosopher in the tradition

of critical theory of the second half of the 20th century, is perhaps best recognized for
his theory on communicative rationality. He formulated four tests, or validity claims
on comprehensibility, truth, truthfulness, and rightness that must occur in
conversation to achieve mutual understanding.
Anyone, according to him, who engaged themselves in a speech act/dialogue
has to fulfill the following: first, both speaker and hearer must use comprehensible
expressions in which they both understand; second, the speaker should use a true
proposition so that the hearer can share in the speaker’s knowledge; third, the speaker
must be truthful in his intention in order to elicit trust from the hearer; and, fourth, both
speaker and hearer must agree on the right utterance with respect to a recognized
normative background (Ibid., pp. 2-3).

Comprehensibility pertains to the use of ordinary language. If the meaning of a

word or statement is defined by the ordinary language in which both speaker and
hearer are familiar with then, for sure, understanding will be achieved, especially, if
the ordinary language is the native language of both speaker and hearer.

Truth refers to how true the uttered statement in reference to objective facts. If
customer asks a waiter for a glass of water, the request will surely be understood and
 Introduction to the Philosophy of the Human Person 11 –Course Guide

it will be granted. But if a customer asks for a “Kryptonite Salad” in which the restaurant
doesn’t actually serve and the waiter is not familiar with, the request will surely be
rejected for confusion and misunderstanding between the customer and waiter will
surely take over. The third validity claim of Habermas on

Truthfulness pertains to the genuine intention of the speaker which is essential

for the hearer’s gaining trust. Sincerity in relationship is an important aspect in
achieving mutual understanding and it is assessed by considering the congruence of
the expressed meaning and the speaker’s agenda. Whenever other’s give advice, we
appreciate them when they clearly showed their care through consistency in their
words and actions; while, we are repulsed by those whose actions contradict their
words. Hence, it is also important that we have a genuine intention while conversing
with others in order that we gain their trust. For trust breaks down barriers of suspicions
but nurtures and deepens relationship.

Rightness pertains to the acceptable tone and pitch of voice and expressions.
Filipinos, generally, are intimidated, irritated, and even threaten when someone talk
with a high pitch or a loud voice as in a shouting manner. While low and gentle voice
make us calm and relax and, in certain situation, make us recognize the sincere words
of the others. Perhaps, this is something we acquire in our family that whenever we
make mistake our parents, sometimes, have a loud, “angry voice” which frightened us
but when they are calm we find their words assuring and comforting. Hence, the
manner of utterance or way of speaking use in conversation could either be a
hindrance or means for genuine understanding.

Habermas theory of communication reminds us on the importance of authentic

communication in the cessation of conflicts, avoidance of misunderstanding, and
establishment of intersubjective relationship. Living with others having different
characters, conviction, and thinking, it’s common for conflicts to arise at any moment
and hinders good relationship with others. It would be hard for us to understand the
others or to recognize those people with disabilities, the underprivileged, and the
LGBT group unless we sit down and talk to them with an open ears and
compassionate heart. It is through sincere dialogue that we grow together with others
as an authentic person in such a way that a long-standing stereotyping image is
dissolved; “fences” of mistrust and suspicion is overcome; mutual understanding is
 Introduction to the Philosophy of the Human Person 11 –Course Guide

achieved; people who are previously at odds with one another become friends or
allies; and new perspectives/insights are gained resulting to a stronger bond of
relationship. In our current time when most individuals and groups tried to separate
themselves from the others through their profession, status, race, ethnicity, and even
political affiliation by developing their own vocabularies, values, and convictions, there
is more reason for Habermas’ validity claim to occur. Sincere dialogue builds bridges
by encouraging individuals’ collaborations in the creation of a common shared world
where everyone could live in harmony and unity while maintaining their diversity.

However, though Habermas is indeed correct in saying that communication is

important in building intersubjective relationship, it’s still not enough unless we also
realize how indispensable the presence of “other” in our life. Martin Buber’s I-Thou
Relationship, in the next section, will elucidate us on how intersubjective relationship
is a necessary condition for authentic living.

Martin Buber’s I-Thou Relationship

The way man treats the machine as an object becomes also his way of treating
the other human person. To radically break from these prevailing attitudes in order to
establish an ethical principle on human relationship anchored on the dignity of the
human person, Buber introduces his I-Thou philosophical theory.

Martin Buber (1878–1965), a Jewish philosopher, became famous through his

1923 philosophical writings entitled I and Thou (Ich und Du). The major theme of the
book is that authentic human existence manifests in genuine dialogue with each other,
with the world, and even with God. The book explored the psychology of individual
man in two distinct relationships, namely, the ‘I-It’ and the ‘I-Thou’ (Buber, 1958, p. 3).

The first mode, which Buber calls “experience” (the mode of ‘I–it’), is the mode
that modern man almost exclusively uses. Through experience, man collects data of
the world, analyses, classifies, and theorizes about them. This means that, in terms of
experiencing, no real relationship occurs for the “I” is acting more as an observer while
its object, the “it” is more of a receiver of the I’s interpretation. The “it” is viewed as a
thing to be utilized, a thing to be known, or put for some purpose. Thus, there is a
distance between the experiencing “I” and the experienced “it” for the former acts as
the subject and the latter as a passive object, a mere recipient of the act (Buber,
 Introduction to the Philosophy of the Human Person 11 –Course Guide

1958:4). Since there is no relationship that occurs in experience, the “I” lacks authentic
existence for it’s not socially growing or developing perhaps only gaining knowledge
about the object. So, for Buber, unless the “I” meets an other “I”, that is, an other
subject of experience, relationship is never established. Only when there is an I-I
encounter can there be an experience (Buber, 1958, pp. 5-7).

In the other mode of existence, which Buber calls “encounter” (the mode of I–
Thou), both the “I” and the ‘other’ enter into a genuine relationship as active
participants. In this relationship, human beings do not perceive each other as
consisting of specific, isolated qualities, but engage in a dialogue involving each
other’s whole being and, in which, the ‘other’ is transformed into a “Thou” or “You”
(Buber, 1958, p. 8). This treating the other as a “You” and not an “it” is, for Buber,
made possible by “Love” because in love, subjects do not perceive each other as
objects but subjects (Buber, 1958, pp. 15-16). Love, for Buber, should not be
understood as merely a mental or psychological state of the lovers but as a genuine
relation between the loving beings (Buber, 1958, p. 66). Hence, for Buber, love is an I-
Thou relation in which both subjects share a sense of caring, respect, commitment,
and responsibility. In this relationship, therefore, all living beings meet each other as
having a unity of being and engage in a dialogue involving each other’s whole being.
It is a direct interpersonal relation which is not mediated by any intervening system of
ideas, that is, no object of thoughts intervenes between “I” and “Thou”(Buber, 1958, p.
26). Thus, the “Thou” is not a means to some object or goal and the “I”, through its
relation with the “Thou”, receives a more complete authentic existence. The more
that I-and-Thou share their reality, the more complete is their reality.

Buber, looking at the main problem of human society in his time, claims that the
problem of human life in the modern age lies on the mode of the I–It relation. Modern
human relationship is mostly grounded on others viewing another human person as
an “it” rather than as a “Thou” and treats everyone as a means to their selfish ends
(Buber, 1958, pp. 37-38, 47). The human person, thus, becomes alienated in this It-
world (Buber, 1958, p. 68). Most modern human beings, according to him, feel at some
point in their life an existential anguish, worries of meaninglessness, and the sense of
impending doom as a result of an strict reliance on ‘experience’ to the exclusion of an
‘encounter’ or on the attitude of relating with things (I-It) rather than relating with
 Introduction to the Philosophy of the Human Person 11 –Course Guide

persons (I-Thou) (Buber, 1958, p. 70). With this situation, Buber gives his solution to
modern man’s woes by emphasizing on the value of encounter based on relation to
“Thou” rather than experience of “it”.

While Buber’s gives more emphasis on reciprocal intersubjective relations where

the “I” and the “Thou” achieved a more complete authentic existence, Emmanuel
Levinas, on the other hand, in the next lesson, focuses more on the “Other” as the
basis of relationship. This is another important point in intersubjective relationship in
which the “Other” is given more importance than the self.

Emmanuel Levinas’ Face of the Other

The moral philosophy of Emmanuel Levinas differs from traditional ethical

theories like that of deontology which focuses on duty, or utilitarianism which
advocates happiness for the greater number of people, or the virtue-ethics which
emphasizes on the role of individual’s character and virtue as the basis for moral act.
Levinasian ethics does not legislate nor propose any moral laws or rules as advocated
by the traditional theories but emphasizes on endless responsibility to “Others”. While
Buber is immersed in relationship, Levinas is concerned more on our infinite and
unconditional duty to “others”.

Levinas offers lots of good insights for achieving authentic intersubjective

relationship and, in a way complements what lacks in Buber’s I-Thou relationship.

First, Levinas’ ethics reminds us of our moral duty and infinite responsibility to
people with disabilities, the underprivileged in the society, and even to LGBT
community whose weakness and vulnerability has always been taken advantage by
the society. In our country, it’s always part of everyday news that mostly poor people
die due to drugs or that crimes mostly are blamed to the marginalized in the society.
Some groups of people with disabilities have become a means for charitable
institutions to gain financial support. It’s a clear indication that the “other” has become
a means for someone’s ends. Surprisingly, only few realize it and even have the
courage to defend them, like the politicians who, unfortunately, have some “string
attached”, while most in the society are just indifferent. This, for Levinas, is not the
right way. We have to go beyond our self, our needs, our rights and demands and
focus more on our duty to the “other”. We have to go beyond our common school duty
 Introduction to the Philosophy of the Human Person 11 –Course Guide

of having once a year “reach-out” program for those people, or organize activity for
them, or just join them in demonstration. Levinas reminds us to embrace the fact that
our responsibility to “other” is personal (“mine alone”). Hence, we should not wait for
others to organize activities for us to join but we rather do it by our own and try to be
sincere and consistent in dealing with them. The vulnerable “others” are not
necessarily the one in the street but sometime they are simply our neighbors,
members of our family, and even our class/school mates. Usually, the “other” does not
actually need “something” from us but only companionship, someone to talk to,
someone who has the heart to listen.

Secondly, Levinas also reminds us that being ethical is being open for, prepared
to, and impassioned with the radical difference of the other. We live in the society with
people who are different from our way of thinking, feeling, and even behaving. They
deserve respect and acceptance because, like us, they also have rights and dignity
as human person as well as being members of the society. Their differences are
actually not a threat to harmonious living but serve more as the source of dynamism
in relationship.

Lastly, Levinas wants us to look at the reason why we give, care, and help the
others. Only when we learn to go beyond ourselves, our needs, our rights and start to
focus on the plight of the “others” that, perhaps, we could treat them fairly. However,
it will need deep faith in God and genuine love for others to be able to fulfil an extra-
ordinary responsibility. Luckily, we have lots of exemplary people – saints,
missionaries, leaders, doctors, teachers, simple villagers, ordinary mother – in the
history of humankind in which we can get inspiration. It is through those people’s lives
that the world remains “human world” due to their unconditional sacrifice in order that
others may live.

Source: Arambala, Gerry et.al. (2017), Introduction to the Philosophy of the Human
Person, Sta. Rosa II, Marilao, Bulacan, Philippines: Subverso Publishing
House: Retrieved from:https://philonotes.com/index.php/intersubjectivity/

Abella, D. (2016). Introduction to the Philosophy of the Human Person.

Quezon City: C& E Publishing, Inc.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

Learning Task No. 2: Guided Learning

Directions: Let’s evaluate your understanding of the reading. Answer the

following questions on your journal.

1. Describe the I-it relationship compared to I-thou. Cite at least one example.
2. How can we be sensitive of other’s needs?
3. Recall your relationship with others. Is it a one-sided understanding or mutual
acceptance of one another? Cite at least 2 examples.

Learning Task No. 3: Situation Analysis

Directions: Demonstrate your understanding of intersubjectivity and authentic

dialogue. Analyze the given situation below. Discuss your answers in 4-5 sentences,
it should include your hypothetical solution to deal with the given situation.

Situation:
A friend approached and confided in you that her parents were at the brink of
separation. This situation has caused pain and confusion to your friend. She told
you that her world was about to explode. What will you say or do?

Learning Task No. 4: Intersubjectivity on Persons with Disability

Direction: Make report about disadvantaged individuals (person with disability/
from underprivileged sectors) who made great contributions in his/her field of
expertise. Write a short description about his/her background, encountered
difficulties, achievements. Then, answer the following questions:

1. Why do you consider him/her inspirational?

2. What have you learned from his/her story?
 Introduction to the Philosophy of the Human Person 11 –Course Guide

Activities 3 and 4 will be graded using the rubric below.

Criteria Highest Possible
Points
Content (Relevance to the situation) 40 points

Organization (clear and logical pattern) 10 points

Coherence and Cohesion (connection of ideas) 10 points

Language Use (choice of words) 10 points

Mechanics (capitalization, punctuation, spelling,

grammar, 10 points
etc.)
TOTAL 80 points

Activity 4: Text Analysis

Directions: Write a short analysis on the text given below.

Dialogue is not to be identified with love. But love without dialogue, without real
outgoing to the other, reaching to the other, the love remaining with itself---this is
called lucifer.

–Martin Buber

Learning Task No. 5: Post Test

Directions: Choose the letter of the BEST answer.

1. What do you call the dialogue where individuals acknowledge that they are
part of a greater whole and that they resonate with others within the whole?
a. authentic
 Introduction to the Philosophy of the Human Person 11 –Course Guide

b. atmospheric
c. objective
d. subjective
2. Who among the following can best engage in a genuine dialogue?
a. Jess, who would only talk about the current political system of the country
b. Kim, who only talked to people the same age as her
c. Danny, who can talk comfortably to anyone
d. Joseph, who refuses to talk to anyone
3. Who among the following demonstrates an appreciation for the talents of
persons and with disabilities and those from the underprivileged sectors of
society?
a. Jean invited a poor boy, who sings very well, to her show.
b. Mike, a 7-year-old gifted child, will continue his education in Singapore.
c. Nicki has been watching a talent show on TV since last year.
d. Dr. Magalang offers a full scholarship program for a debate winner

4. How can intersubjectivity be applied to society?

1. It promotes a view that all people are equal.
2. It requires financial resources and good socioeconomic
background.
3. It promotes the honing of academic skills.
a. Statement 1
b. statement 2
c. statement 3
d. All statements are not applicable.
5. Which among the maxims is Intersubjectivity most applied?

a. To exist is to co-exist
b. To exist Alone
c. I exist, and then you will afterwards
d. If you do not exist, I will.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

Topic 7 – THE HUMAN PERSON AND SOCIETY:

SOCIAL INTERACTION AND SOCIETY

Most Essential Learning Competency

Recognize how individuals form societies and how individuals are transformed by
societies
. Learning objectives:
After reading the lessons and accomplishing the learning tasks and activities in the
module, you are expected to:

• Distinguish between transactional and personal relations.

• Demonstrates understanding of concepts such as society, social system, social
relationships and social transformation
• Evaluate the transformation of human relationship by social system and how
societies transform individual human being.
In the previous lesson, we have learned of the importance of genuine dialogue
not only to our relations but also to our individual development. The structure of
genuine dialogue guarantees a mutual recognition of each other’s anatomy and
subjectivity. In other words, genuine dialogue is the one activity that shows how we
mutually recognize each other as human persons in society. Genuine dialogue is the
activity that encourages intersubjectivity.

Social philosophy is the study of questions about social behavior and

interpretations of society and social institutions in terms of ethical values rather than
empirical relations. Social philosophers place a new emphasis on understanding the
social contexts for political, legal, moral, and cultural questions, and to the
development of novel theoretical frameworks, form social ontology to case ethics to
 Introduction to the Philosophy of the Human Person 11 –Course Guide

cosmopolitan theories of democracy, human rights, gender equality and global justice.

Learning Task 1:
Examine the images below, write your observations and group them into Individual
behavior and a societal norm to complete the table given below:

Conflict and Prejudice Altruism and Peacemaking

Source: Scribd.com

INDIVIDUAL’S BEHAVIOR SOCIETAL NORMS

 Introduction to the Philosophy of the Human Person 11 –Course Guide

Learning Task 2:
Explain the following statements and give concrete examples. Write your inputs on
your answer sheets.
1. The relationship of individuals and societies.
2. Human relations are transformed by social systems.

A social interaction is an exchange between two or more individuals and is

building a block of society.
To make sense out of this statement, let us draw from the social philosophy of
Jurgen Habermas on his discussion of different Social Relations and their
Corresponding Interactions; According to Habermas, there are different kinds of social
relationships. They differ by virtue of the kind of interaction that takes place between
individuals. For purposes of simplification, let us dive social relationships into two
main kinds: 1.) personal; 2) Transactional. Relationships are personal where
interactional are based on a mutual regard for each other persons. As such,
interactions in personal relationships are defined by cooperation rather than by
competition. The focus of personal relationships is preservation and development of
the mutual regard for each other. Relationships are transactional where interactions
are based on a regard for each other as means for attaining one’s goals. In ordinary
terms, transactional relationships are whether persons as “used,” not necessarily in
the derogatory sense, to help one attain his goals or succeed in his plans. Because
the focus of a person using another as means for attaining his goals as his success,
then transactional relationships usually “suspends” the deeper reality that the other is
a person, not just a mere object for my use. In other words, in transactional
 Introduction to the Philosophy of the Human Person 11 –Course Guide

relationships, we put aside personal matters in our interactions. In most cases of

transactional relationships, the atmosphere is competitive.

Two types of Interaction in Society

Social Relation Kind of Interaction How one treats the other

in the social relationship
Transactional Instrumental or Strategic As an object, a means for
Action attaining one’s goals
(Subject-Object)
Personal Communication Action As a fellow Subject, a
fellow person
(Intersubjectivity)

The table above that transactional relational is treating the other as an object, means
for attaining one’s goals. That is why it is described as an instrumental or strategic
action. In contrast, personal relation is treating the other as a fellow subject, a fellow
person and the action is termed as communicative action.

Most of the items in the above Table are familiar to us we have learned them in the
previous lesson on Intersubjectivity human relations. In this lesson we now focus on
the concepts from the background of society. Habermas’s analysis of society is helpful
here in pointing out that we need both transactional and personal social relations in
our lives. This means therefore, that to some extent, instrumental or strategic action
is just as important as communicative action in the development of individuals and of
societies as a whole. It also means that not all forms of trading the other as “object”
is inherently evil. It also means that intersubjective and personal relations also have
limits in aiding the development of persons and societies, just as much as lower
species plan strategically in catching prey. This cannot be delivered by personal and
intersubjective relations alone.
Society, however, encounters a problem when one of the two forms of social
relations takes predominance over the other. In the above situation that you were
asked to role-play earlier, what you find there is a situation in which personal
 Introduction to the Philosophy of the Human Person 11 –Course Guide

relationships are interpreted as transactional relationships. We sense a perversion of

our personal relationships in the above situation insofar as a mode of interaction
(instrument or strategic) is used in a context in which it is appropriate. The friend an
act of generosity and hospitality, which are valued and idealized in the context of
intersubjective relationships, as an object or means to attain monetary reward. The
other friend applies the rules or expectations that are applicable only in transactional
relationships such as in markets or institutions by assigning a market price to gestures
and actions that should be “priceless” in the context of friendship
From a theoretical perspective, Habermas would refer to this as the
colonization of the lifeworld by the social systems. To explain this problem, we need
to understand some basic concepts.

Market, State and Lifeworld

In Habermas’s social theory, society is made up of three main spheres: the

social system of power, and the lifeworld. In our actual societies, these spheres, take
the form of economic system (the market) , political system ( the state) and our
everyday world of communicative relations( family, school, religious communities, civil
society).
Each sphere calls for different interactions. In the market and the state,
relationships are more of transactional, and so individuals view each other as means
for a particular goal or end. In the market, we pay someone in return for goods that
we need to have and own. In the political system, some individuals control others in
order to ensure that the peace and order is maintained. in both cases, the relationship
between cannot be purely intersubjective. At least one participant in transactional
relationship gets to be objective for the attainment of a certain end.
If social systems have a “language” which all participants understand, it would
be the medium of money and power. People are link up with other people through
currencies of exchange value in the market, and through the use of domination, or
threats of sections in the political system. In this ways, transactional relationships ar
neutral to the aspect of relationships. This is what we observe in interactions that take
place in the market. Social systems follow a simple, value-free logic: the logic of
having and not having (economic), or the logic of common mapping and obeying
(politics). Hence our actions in social systems are characterized within that logic.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

When I move within social systems. Either I am the one in the “having” category, that
is, I possess a good for selling, or I am in the category of “not having”, that is, I need
to possess a good hence I need to interact with the one who has it. In the case of
political systems, either I am in the category of “commanding,” meaning I am in the
position to control the actions of others in order to preserve order, or I am in the
category of “obeying, which means I am in the position of one who follows another
possessing power over my actions. As such, transactional relationships are too
narrow that it cannot accommodate other aspects of a genuine human relationship.
But it is also an advantage that they are purely transactional relationships, because
they ensure efficiency. For example, market system that deliver services in the fastest
ways are most likely those who are not bogged by personal issues of those running it.
The same logic applies to political systems who effectively maintain order through
professionalism and objectively (no favoritism, no personalizing of issues).
The situation in the lifeworld is significantly different from social systems. When
we are within the confines of our homes, or in our immediate communities, we naturally
assume that all who are part of the community are persons, and must be consciously
recognized and treated as such. This is a presupposition of communicative action,
which resembles what we have discussed in the previous lesson on intersubjectivity
human relations as the structure of genuine dialogue. Because participants in
communicative action are thus expected to treat each other as subjects, no one can
take on the role of a calculative and strategic observer while simultaneously in
communication with another. Lifeworld thrives on mutual recognition. It is for this
reason that we feel disturbed by situations in which individuals “use” other individuals
within this sphere. This is what is illustrative in the above situation we gave for your
dramatization. In the lifeworld, we uphold and respect each other as subjects. as
embodied spirits, and as free and autonomous beings. To manipulate or use another
person in the lifeworld is to violate that person’s being person. Our social interaction
in the lifeworld is marked by cooperative communication. We connect with one
another through shared understandings of what is good and valuable for us, not
through the use of threats over others, nor because of a material interest over
monetary reward. Through communication, we generate an develop our culture, form
and improve our norms such as laws and policies, and socialize with others as we
simultaneously develop our personal identities.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

Summary

In Habermas’ social theory, society is composed of three main spheres: the

social system of money (economic), the social system of power, political, and the life
world (everyday world of communicative relations).
Individual members of a society act with social systems differently from the
lifeworld. In the market and not the state, relationships are more transactional, and so
individuals view each other as means for a particular economic or political goal. In
both cases, the relationship between persons cannot be purely intersubjective. At
least one participant in a transactional relationship gets to be objectified for the
attainment of a certain end. Economic and political systems follow the logic of having
and not having (economic), or the logic of commanding and obeying (politics)
This same cannot hold through for the lifeworld. To manipulate or use another
person in the lifeworld is a violation of the person’s humanity. Participants of
communicative action in the lifeworld are thus expected to treat each other as subjects.
No one can take on the role of a calculative and strategic actor while simultaneously
in communication with another.
For the development of individuals and society, however, we need both
transactional and personal relations. Both of which have their specific functions and
roles. And one should never encroach on the other.

Learning Task3: Reflective Discussion

Read and analyze the situation stated from the given paragraphs.

A very good friend of your visits you and your family in your house. Your mother
delighted by her presence, cooks her best dish for her. Your friend loved the whole
lunch that she kept complimenting your mother for being such a good cook. At the
end of her visit, she expresses her gratitude to the whole family. Before she leaves,
she approaches your mother and asks, “how much I pay you for the lunch you cooked
for me?”
 Introduction to the Philosophy of the Human Person 11 –Course Guide

What would be your mother’s reaction to your friend’s gestures? Include a portrayal
of this reaction in your role play.

Dialogue Journal: Write your reactions on the following questions given.

1. Is there something wrong with the friend’s response to your mother’s hospitality?
2. Is there something problematic about your friend asking for payment for her
“loving presence”?
3. What makes these two above reactions wrong?
4. Why do you think it is wrong? Is asking for payment always wrong? When do you
think is it appropriate?

Learning Task 4: Questions to Ponder

Habermas characterizes human society as a system that integrates material
production (work) and normative socializaton (interaction) processes through
linguistically coordinated action.
Answer the following questions. Use the back page of the answer sheet.
1. Describe what happens in schools and business establishments if relations are
dominantly transactional or are dominantly personal
2. Can societies still exist if social systems are destroyed?
3. Is Habermas saying that we better go back to primitive society where
relationships were highly personal?
 Introduction to the Philosophy of the Human Person 11 –Course Guide

Post Test
Choose the best answer that fit the descriptions from the discussion given above.
1. Which two elements were important in forming a new social order at the end of the
Middle Ages, according to Habermas?
a. Economics and finance
b. Representation and publicity
c. Early finance and trade
2. What was the corollary of state authority?
a. Publicity
b. Civil society
c. The Public
3. What was the precursor of the bourgeois public sphere?
a. The representative public sphere
b. The governmental public sphere
c. The monumental public sphere
4. What is Habermas’s definition of the public sphere?
a. The sphere of private people come together as a public
b. The public constituted from private citizens acting publicly
c. The pubic formed together from the private sphere
5. What does Habermas call the key modern transformation of the public?
a. The rise of the social
b. The transition from a culture-debating to a culture-consuming public
c. The transformation of its economic base
Reflection
Do you have relationships that have been comprised because of money or
power? Have you been able to revert back to a purely personal relationship after that?
How can you preserve and shield the relationships that matter to you most from the
interests of money and power? Write these on your journal.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

TOPIC 8 – Social Interaction and the

Development of Societies

Most Essential Learning Competency

Recognize how Individuals form societies and how individuals are transformed by
societies
Leaning Objectives
• Demonstrate understanding of how individuals form societies and how individuals
are transformed by societies.
• Evaluate the different forms of societies based on the dynamic tension, between
individual identity and collective identity
• Socialize with others as you simultaneously develop your personal identities.
• Review the four types of social interactions: accidental, repeated, regular, and
regulated

A Blessed Day! How are you today? From the previous lesson you learned
about the different fundamental principles of social interaction that contributes and
defines how exactly the individual human person behaves and consequently the
control systems that governs every human behavior was established.
This activity will show you how you can define “society” in the most possible
general manner. All answers are acceptable but for the purpose of this lesson, society
can be defined in a very broad anthropological terms as a community of individuals
bound together by custom and function for collective benefit.
Are you ready to learn more?
 Introduction to the Philosophy of the Human Person 11 –Course Guide

Learning Task1:
What do you think are the common fundamental elements of all human
societies might be? Write all your answers on your answer sheets and continue to
solicit suggestions until your list includes some variation on the following:

Altruism Government Learning Sympathy

Communication Hierarchy Organization Teaching
Compassion Language Politics
Cooperation Laws Rules
Generosity Leadership Sharing

Learning Task2:
Sociologist believe that society is made up of people, groups, and social institution(e.g.
family, politics, economics, education, religion, media) that interact with each other to
create large, common bonds.
Write on your answer sheets the following specific diverse factors that influence and
shape your social behavior:

Social -
Cultural bonds -
Ethnic -
Racial -
Socio-economic status -
Political interests -
Beliefs -
Values -
Moodle Course Guide

“Just when we are in many ways moving to an ever-greater validation of the

sacredness of the individual person, our capacity to imagine a social fabric that would
hold individuals together is vanishing. This is in part because of the fact that our ethical
individualism, deriving, as I have argued, from the Protestant religious tradition in
America, is linked to an economic individualism that, ironically, knows nothing of the
sacredness of the individual. Its only standard is money, and the only thing more
sacred than money is more money. What economic individualism destroys and what
our kind of religious individualism cannot restore is solidarity, a sense of being
members of the same body. In most other North Atlantic societies, including other
Protestant societies, a tradition of an established church, however secularized,
provides some notion that we are in this thing together, that we need each other, that
our precious and unique selves are not going to make it all alone.”
― Robert N. Bellah

"e-commerce" by ganderssen1 is licensed under CC BY 2.0

Key Points
• A social interaction is an exchange between two or more individuals and is a
building block of society. Social interaction can be studied between groups of
two (dyads), three (triads) or larger social groups.
 Introduction to the Philosophy of the Human Person 11 –Course Guide

• By interacting with one another, people design rules, institutions and systems
within which they seek to live. Symbols are used to communicate the
expectations of a given society to those new to it.
• The empirical study of social interaction is one of the subjects of
microsociology. Methods includes symbolic interactionism and
ethnomethodology as well as later academic sub-divisions and studies such as
psychosocial studies, conversational analysis and human-computer interaction.
• With symbolic interactionism, reality is seen as social, developed interaction
with others. Ethnomethodology questions how people’s interactions can create
the illusion of a shared social order despite not understanding each other fully
and having differing perspectives.

Key Terms
• dyad: A pair of things standing in particular relation; dyadic relation.
• Social Interaction: A social exchange between two or more individuals.
• social group: A collection of humans or animals that share certain
characteristics, interact with one another, accept expectations and obligations
as members of the group, and share a common identity.

In a Micro-level of Interaction, social interaction is the process of reciprocal

influence exercised by individuals over one another during social encounters. Usually
it refers to face-to-face encounters in which people are physically present with one
another for a specified duration. However, in contemporary society we can also think
of social encounters that are technologically mediated like texting, skyping, or
messaging. In terms of the different levels of analysis in sociology–micro, meso,
macro, and global–social interaction is generally approached at the micro-level where
the structures and social scripts, the pre-established patterns of behaviour that
people are expected to follow in specific social situations, that govern the relationship
between particular individuals can be examined. However, as the sociological study
of emotions indicates, the micro-level processes of everyday life are also impacted by
macro-level phenomena such as gender inequality and historical transformations.
In sociology, social interaction is a dynamic sequence of social actions between
individuals (or groups) who modify their actions and reactions due to actions by their

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interaction partner(s). Social interactions can be differentiated into accidental,

repeated, regular and regulated. A social interaction is a social exchange between two
or more individuals. These interactions form the basis for social structure and therefore
are a key object of basic social inquiry and analysis. Social interaction can be studied
between groups of two (dyads), three (triads) or larger social groups. Social structures
and cultures are founded upon social interactions. By interacting with one another,
people design rules, institutions and systems within which they seek to live. Symbols
are used to communicate the expectations of a given society to those new to it, either
children or outsiders. Through this broad schema of social development, one sees
how social interaction lies at its core. The empirical study of social interaction is one
of the subjects of microsociology, which concerns the nature of everyday human social
interactions and agency on a small scale. Methods include symbolic interactionism
and ethnomethodology, as well as later academic sub-divisions and studies like
psychosocial studies, conversational analysis and human-computer interaction. With
symbolic interactionism, reality is seen as social, developed interaction with others. It
argues that both individuals and society cannot be separated far from each other for
two reasons. One being that they are both created through social interaction. The
second reason is they cannot be understood in terms without the other.
Ethnomethodology, an offshoot of symbolic interactionism, which questions how
people’s interactions can create the illusion of a shared social order despite not
understanding each other fully and having differing perspectives.

Abstraction
Social interaction is one of the most important learning achievements of our
species. Without meaningful interactions, there would not have been societies to begin
with. Without societies, in turn, there would not have been the development of to
Herbamas concept of individuality (Mead, 1934).
According to Habermas, our social interactions as a species helped developed
two important realms: the social system; and the realm of the lifeworld together, social
systems and the lifeworld make up to society. Habermas argues in his analysis of
societies throughout different periods in history that all societies more or less have the
same conceptual structure. This means that all societies consist of social system and
lifeworld. Between social systems and lifeworld.

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The development of society can be compared to the development of a person.

For a person to live, she will have to sustain her biological needs. But human life points
beyond physical life, as we have learned in our previous lesson on the human person
as embodies spirit. Human life also needs spiritual nourishment. A society thrives and
flourishes in the same way. It needs both material and symbolic reproduction, just as
a human person need physical and spiritual nourishment. The counterpart for personal
physical and spiritual development are material reproduction and symbolic
reproduction, respectively.
Material reproduction refers to the utilization and distribution of society’s
resources for the physical survival and welfare of all individual members. Material
reproduction is facilitated by the function of the social system. Symbolic reproduction
refers to the transmission and renewal of cultural knowledge, the establishment of
solidarity and cooperation and the formation of identities of persons through
socialization. All these take place through communicative processes, or what we have
shown in the previous lesson as communicative action. Symbolic reproduction take
place within the sphere of the lifeworld.
To understand how to these concepts, relate to one another, analyze the
conceptual map below.

Development of society

Material reproduction + symbolic reproduction

Social system Lifeworld

(Economy and politics) (Culture, norms, personality)

Instrumental and strategic action communicative action

Historical development of societies and the development of individual

consciousness

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 Introduction to the Philosophy of the Human Person 11 –Course Guide

Historically, societies developed through a gradual demarcation of social

system from lifeworld. We divide these stages as follows: 1) the tribal and feudal
societies, and 2) modern industrialized societies.

1. Tribal and feudal society

In the earlier tribal and feudal societies, social systems were seamlessly
intertwined with the life world, such that material reproduction (hunting and
gathering, agricultural) was not clearly defined from the culture, norms and the self-
understanding of individual members. Tribal leaders possessed a divine status,
which gave them power over reproduction and distribution of material resources in
society. So did the monarchs of feudal systems whose political rule is defined by
absolute power. Tribal leaders and monarchs had control over the system of
economy and politics. At the same time, they had control over the symbolic
reproduction of society. They hold central roles in the performance of rites. Their
word is law, which means that they get to decide on the norms that should prevail
in a society without having to deal with resistance from the people individual
members of a tribal or feudal society had little understanding of individual rights.
Their lives were defined by their loyal service to the tribal leader or the monarch.
Their sense of self-worth was anchored on the honor they would bring to the
absolute ruler of their society.
This kind of society can be described according to the mechanistic model of
solidarity coined by Emile Durkheim, from whom Habermas draws heavily for this
social philosophy (Durkheim and Thompson, 2004: 24-28). This model indicates
that a person’s individual consciousness is very much aligned with the collective
consciousness. In the case of tribal and feudal societies, individual thinking is
anchored on the will and consciousness of the tribal leader or members, in that they
share the same values consciousness and spirit. Warriors could be mobilized in
great numbers to defend a tribe or a kingdom because the predominant concern
was the collectivity. Back then it was also thinkable for women and children to be
offered as sacrifices in social rituals based on the logic of a mechanistic model of
solidarity. What was important was the oneness of the community. These was
Have you ever wondered why kings during pre-modern times never got in
trouble for beheading men and women for unjust reasons? If we are to analyze the

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 Introduction to the Philosophy of the Human Person 11 –Course Guide

relationship of the individual to this kind of society, we say that there was still no
clear of the tribal leader or monarch who was answerable only to himself or the
Divine that ordained his of his power. In this way, ordinary individual members of
society lacked understanding of what it meant to be violated as an individual person.
What they had was more less or less a collective sense of being violated. In
tribal societies then, actions of members primarily meant for the preservation of one
identify of the community. When an individual does a “crime,” he is said to have to
injected “a kind of pollution in the environment.” As such, rituals had to be
performed to ameliorate this attack on the collective identify, most of which indicated
a warding off evil spirits. What we understand as crimes to today were viewed back
then as violations to the collective, rather than violations against the rights of an
individual (Habermas, 1987:176)
The downside of this model of solidarity is that it did not encourage individual
critical thinking. We still find contemporary examples of this kind of solidarity such
as fraternities, cultic religions, or other similar groups where individuals who
question or criticize their groups are banished or sanctioned. Questioning or
criticism signifies a moment in which you detach yourself from the group in order to
look at it from an outsider’s point of view. Since unity is of central importance to
solidarity groups like this, any form of criticism is considered a threat to the integrity
of the group. Such groups are known to release a simple view or perspective about
contemporary issues. The price of absolute unity, however, is violence. We have
seen this in our lesson on intersubjectivity. The remedy to the threat that comes
from individuality or difference in enforced silence, which comes through many
forms. The most extreme of which could be murder.

2. Modern Industrialized Societies

For Durkheim and Habermas, the modernization of societies in history were
marked by a gradual differentiation of the systems from the lifeworld. (Habermas,
1987) The development of trade (mercantilism) and the emergence of a capitalist
system of economy are most illustrative here. At this age in history tribal system
of economy are the most illustrative here. At this age in history tribal leaders,
monarchs and feudal lords no longer held a monopoly over material resources in
society. Markets gradually gained independence from political control. At about

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the same time, scope of authority of political system gradually narrowed down to
the protection of rights of individuals and the redistribution of wealth in societies
(e.g. taxation). The power that they held was no longer absolute.
The lifeworld became more and more distinguished from the social systems.
Culture, social values and personal identifies were no longer merely dictated or
imposed on individual members of societies by a dominant power. The absence
of an overarching dominant power enabled the awareness of a person’s own
individuality and autonomy. Individuals more and more understood that cultures,
norms and personal identities did not have a fixed status. That is, they can be re-
examined, criticized, revised or newly created by the individuals themselves
through their own cooperative efforts.
The current situation in industrialized societies are a concrete example of this.
In highly developed societies, we see a more or less free movement of trade in
the economy, with moderate regulation from the state. Political systems have
become more democratized, wherein citizens get to have a say in who in line with
universal human rights. Finally, lifeworld culture, values and personalities have
become more dynamic. Industrialized societies are mostly multicultural as cultural
groups learn to live within the same while tolerating each other. Traditional norms
have been critically examined and recreated. Individuals themselves learned to
develop and navigate through their own life narratives.
This kind of arrangement in modern industrial societies illustrate Durkheim’s
model of organic solidarity. Whereas mechanical solidarity depended on
sameness or the resemblance in the consciousness of differences among
members with an awareness of their co-dependence. Hence organic solidarity
counts on the harmonious functioning of individuals in the society, without them
having to sacrifice their individual identities. The model alludes to a balance
between individual and collective identifies. The model alludes to a balance
between individual and collective identify. (Durkheim and Thompson: 29-33).
A more particular kind of organic status solidarity is contractual solidarity. This
is the model that reflects the current status of most industrial societies today. It
operates on an implicit contract among members in which they are expected to
fulfil their rolls in the social system and the lifeworld. In return, society as a s whole

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function properly. In the same manner that a machine is efficient when all parts
are working well.
However, this form of solidarity heavily depends on individual motivation.
Remember that rise of industrial societies came along with the disintegration of an
overarching framework that was then readily available in tribal and feudal
societies. By this we mean the comprehensive scope of power of tribal leaders,
the monarchs or, in the case of Western Europe in the Medieval Age, the Papacy
and the Church. We do not have an equivalent to this central power that
dominates individuals in industrialized societies today. Because the motivation to
cooperate with others in society solely on our human rationality and not on some
external dominant power breathing down our necks, it has, therefore, become
more difficult for individuals to create ties of solidarity with others in society. This
is because rational thinking tends to be individualistic as well. It is for this reason
that industrialized societies are known to be dominantly individualistic in their
attitude, as we can see in highly developed nations today.

Mechanical and Organic Solidarity; The Providence and the city

This problem, of solidarity and the resulting individualism can been through a
comparison between our rural and urban communities in the Philippines today.
Those who grew up in rural communities would say that the model of society
they live in still has traces of feudalism. As such, the kind of solidarity that
mobilizes communities follows Durkheim’s mechanistic model. There is a stronger
sense of collectivism among community members, and this can be seen in
traditional practices such as in weddings, or in the communal support of bereaved
families. Community disputes, even those that involve crimes against individual
persons, are settled through community rituals of healing. People can easily
identify themselves with a collective identity. A rural community’s peace and
harmony is of central importance. This is why people avoid confrontations and
disputes. The authority of elders holds the bond of community members together.
Community children refer to elders as untie or uncle, even if they are not blood
related.
The situation is significantly different in urban communities that are more
industrialized rather than feudalistic. The solidarity that connects individuals is
organic and contractual. There is a stronger sense of individualism among urban

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dwellers who live close to each other yet remains strangers to one another.
Individuals are so conscious of their rights, so much that the meaning of trust in
societies of this type refers to anything backed by a legal guarantee (my private
space and property vs. yours). Work relations are defined by market norms such
as efficiency and functionality (the weight of “seniority is weakened). What binds
members of urban communities together are mostly legal arrangements.
Summary
We have seen in our brief overview that as societies evolved gradually
throughout history, the mode of our social relationships has evolved as well. The
direction of social relationships has evolved as well. The direction of social
evolution indicates a trend; where individualities are less prioritized, societal bonds
seem stronger, but individual critical thinking is discouraged. Where individualities
are encouraged and recognized, critical and independent voices are heard, but
societal bonds tend to be weakened. The difference between these two modes of
solidarity can be summed in tension between collectivism and individualism. In
some mode of solidarity (mechanical) collectivism is stronger; in the mode (
organic) individualism takes primary . Are the two always opposed? Are they
necessarily opposed?
In the lesson that follows, we will see that individualism and collectivism need
not be in opposing poles.

Learning Task 3: Compare and Contrast:

Complete the column by listing down the Advantages and disadvantages of living
in urban societies.
Advantages Disadvantages

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Learning Task 4:
Answer briefly the following questions based on your own understanding.

1. There have been many talks about the inapplicability of the concept of “human
rights” in the Asian context. In 2016, this has been used as a basis for those
arguing for President Duterte’s condoning of extrajudicial killings of suspected
drug addicts in the Philippines. Do you agree with their argument that “human
rights” is a concept that is only applicable to developed nation with an
individualistic culture? Defend your answer.
2. Is it better to go back to the tribal and feudalistic form of society where the sense
of community is stronger? Explain your answer.
3. Applying everything you have learned from lesson 2 onwards, do you think an
examined life can be compatible with mechanical solidarity? What about organic
solidarity?

Social interaction I one of the most important learning achievements of our

species. Without meaningful interactions, there would not have been societies to
begin with. Without societies, in turn, there would not have been societies to begin
with. Without societies, in turn, there would not have been the development of our

38
 Introduction to the Philosophy of the Human Person 11 –Course Guide

concept of individuality. (Mead, 1934)

Learning Task 5:
Define the following terms. Write your answers on your answer sheets.

1. What is social interaction?

2. In what sense social interaction is based on competition?
3. Is competition only basis of social interaction?
4. How do symbolic interactionists analyze social interaction?
5. Is all social interaction based on language?
6. Do people act the way they do only because of their interests and
emotions?
7. What is network analysis?
8. What are groups?
9. Is bureaucracy just red tape? Justify
10. Is it possible to overcome bureaucratic inefficiency? Justify.

TOPIC 9 – The Human Person Oriented

Towards Death

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A Blessed Day! How are you today? From the previous lesson you learned about
the social interaction that contributes to the development or evolution of societies from
its crude and humble beginnings up to the one that we are in right now. Human
ingenuity indeed has created a great leap towards societal progress.
Exploring deeper, somehow connected to the concerns of societal development
is the reality that we are finite and transitory beings on this earth. These imply that our
life on earth is very temporary and the only way to complete this transitory journey is
“DEATH.” To complete our life then is to experience the “mysterious” death.
Are ready to discover more?

Learning Task No. 1: PRE TEST

Choose the best answer that fit the descriptions from the discussion given above.
1. It is an approach to death when a person is considered dead if Heart and Lungs
irreversibly cease to function.
A. Cardiopulmonary B. Higher Brain C. Whole Brain D. None of the Above

2. It is an approach to death when a person considered dead if the brain cease to

function as the integrator of the different bodily functions.
A. Cardiopulmonary B. Higher Brain C. Whole Brain D. None of the Above

3. It is an approach to death when a person considered dead when Capacity for

Consciousness as essential for human personhood cease to function.
A. Cardiopulmonary B. Higher Brain C. Whole Brain D. None of the Above

4. It is a German word which means a being thrown into the world.

A. Dasien B. Ich Du C. Liebe D. Gott

5. Which of the following does not represent our encounter of death?

A. Possibility B. Non-Representable C. Impending Event D. All of the Above

6. It is the belief that nature is all that exists, and that all things supernatural (including
gods, spirits, souls and non-natural values) therefore do not exist.
A. Naturalism B. PessimismC. Subjective Naturalism D. Supernaturalism

7. This movement believes that only the supernatural or spiritual realities are true.
A. Naturalism B. Pessimism C. Subjective Naturalism D. Supernaturalism

8. It is the related to the idea that views the world in a strictly anti-optimistic fashion.
A. Naturalism B. Pessimism C. Subjective Naturalism D. Supernaturalism

9. It is an optimistic naturalistic view in claiming that life can be robustly meaningful

even if there is no God, after-life, or transcendent realm. In this, it is like objective
and hybrid forms of naturalism.

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A. Naturalism B. Pessimism C. Subjective Naturalism D. Supernaturalism

10. It is the philosophical position which argues that Being, especially past and
current human existence, is without objective meaning, purpose,
comprehensible truth, or essential value.
A. Naturalism B. Nihilism C. Subjective Naturalism D. Supernaturalism

Activit no. 2: Take Note and Reflect

WHO COVID report as of Nov. 30, 2020. Accessed at https://covid19.who.int/

COVID Death is Real. Take note on the following data about COVID death toll in the
world as reported by the World Health Orgnaization.
1. Being part of this worldwide crisis and in sympathy with those families who lost
their family members, would you consider that death is part of life? Why or Why
not?
2. If given a chance that there is a vaccine that enable a human person to live forever,
would you invest and avail of that partocular vaccine? Why or Why not?
3. If given a chance that you know exactly the date and time of your death (Example
January 20, 2025). What do you plan to do? Write down concrete actions that you
need to do before the above date.

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Our life is always confronted with the very existantial question: If we are destined to
live can choose not to die? Can life be considered complete without us dying? Or
In as much as we are destined to live, are we also destined to die? These questions
are very basic but very essential.
Oftentimes, people do not want to forsee death, rather they always propject as if they
will live for eternity. For this reason the common mistake of people is to value only
the material things in this world and when death comes they are caught unprepared
especially when death comes in an unexpected way.
So let us now talk about the mystery of life called “DEATH.”
Living an authentic life known as, “DEATH.”

Concept of DEATH
Three common approaches
• Characterized as MEDICAL and
• MORO-PHILOSOPHICAL
1. Cardiopulmonary Approach
-A person considered dead if Heart and Lungs irreversibly cease to function.
2. Whole brain Approach
- Brain as the central integrator
-One is considered dead if brain cease to function as the integrator of the diff. bodily
functions.
3. Higher brain Approach
-Capacity for Consciousness as essential for human personhood
- One is considered dead if this capacity cease to function
Cardiopulmonary, whole brain & Higher brain Approaches
• Have significances & consequences on Bioethics issues
• How to DEFINE death, moral permissibility of killing patients for benevolent
reasons
Death as a Possibility (Martin Heidegger)
Imagine these hypothetical conditions:
• Body stops aging and one continue to enjoy both physical and intellectual
• Have discovered the specific date/time of your death
Death as a Possibility
How do we encounter death?
• As an event?
• As a possibility
Analysis of the Human Person- “Dasein” (Martin Heidegger)
• Dasein as Being-in-the world

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Essence of Man’s existence

Taken from the German word “DA”-there and “SEIN”- Being
a. By being “THROWN” in- to -the world, Dasein realizes it potentials &
constantly actualizes its potentials
b. Man’s potentiality for BEING is never exhausted
c. If the human person exists; he has never reached his wholeness; his life has been
always considered as UNFINISHED.
d. Being-no longer- in the world is only possible in DEATH
e. In death, persons lose their potentiality for being their DASIEN

How do we encounter death?

• As a possibility
• Death is never representable & cannot be taken away from the PERSON, a MINE
experience
• A ‘Not-yet’ yet which will be
• An impending event that MUST happen

What are the existential features of death?

• Certain
• Indefinite
• One’s own most
• Nonrelational
• Not to be outstripped
How do we encounter death?
• As a possibility
• An authentic attitude towards death is an ANTICIPATION of the possibility
• By anticipating death, man realizes death as HIS OWN MOST possibility
• In suicide the person does not actualize themselves but rather denies this possibility

Living a meaningful and authentic life

-What gives meaning to life?
• Found in the world or not
• Depends on human attitude
• Are there any source of life?
A. Found in the world or not
a.1 Views of Naturalism & supernaturalism
a. Naturalism is the belief that nature is all that exists, and that all
things supernatural (including gods, spirits, souls and non-natural values) therefore
do not exist.
b. On the opposite is supernaturalism which believes that only the supernatural or
spiritual realities are true.

B. Depends on human attitude (mind-dependent or not)

b.1 Views of Subjective Naturalism & Objective naturalism
a. Subjective naturalism is an optimistic naturalistic view in claiming that life can be
robustly meaningful even if there is no God, after-life, or transcendent realm. In this,
it is like objective and hybrid forms of naturalism.

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b. Objective naturalism, like subjective naturalism, posits that a meaningful life is

possible in a purely physical world devoid of finite and infinite spiritual realities. It
differs, though, in what is required for meaning in life.

C. Are there any source of life?

c.1 Views of Pessimism/Nihilism
a. Philosophical pessimism is the related idea that views the world in a strictly anti-
optimistic fashion.
b. Nihilism is the philosophical position which argues that Being, especially past and
current human existence, is without objective meaning, purpose,
comprehensible truth, or essential value.

Authentic Life
Where individual is in control of her/himself
-Being-in-the World
-Self-refers to person’s sense of who s/he as distinct from others
-”mineness”, ownership
A. Authentic-SELF - owns the self
B. Inauthentic-SELF - do not own the Self

A. Authentic-SELF
- owns the self
- makes right choices for her/himself
- anticipates impending death by actualizing our possibilities

B. Inauthentic-SELF
- do not own the self
- frees oneself from the burden of freedom (choices are not owned)
- manifestations: idle talk, curiosity & ambiguity

Learning Task No. 3: My Purpose in Life, My Personal Vision-Mission Statement)

You have learned that death calls us to live a meaningful life. To live meaningfully,
we are compelled to carefully plan your life so that when death will come, we have
accomplished our life as what we have planned and, in the end, we have truly

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accomplished our mission on earth no matter how short or long life maybe. Simply as we
live, we ask the most fundamental question: What is the purpose of my life on this earth?
How can I achieve my purpose in life?

1. Answering those fundamental questions: Write your personal vision-mission

statement.
What is a vision: a vision is simply what do you want to achieve in life 5 to 10 years from
now. This is a general statement.
Mission Statement/s: these are specific statements that you will concretely do to attain
your vision.

2. From the Vision-Mission statement that you have formulated, you have to make a logo
that represents your vision-mission.

Learning Task No. 4: Poster Slogan Making

Create a poster slogan/VLOG that visualizes and promotes your personal vision-
mission statement.

Poster- Slogan Making Rubric

Criteria 5 4 3 2 1

Content Content is Content is Content is Content is Content is

accurate and all accurate but accurate but either inaccurate.
Poster contains required some required some required questionable or Information is
appropriate items information is information is information is incomplete. incomplete,
and information presented in a missing and/or missing and/or Information is inaccurate, or
(information is logical order. not presented in not presented in not presented not presented
appropriate to a logical order, a logical order, in a logical in a logical
assigned topic). but is still making it order, making it order, making it
generally easy to difficult to difficult to difficult to
follow. follow. follow. follow.

Presentation Presentation is Presentation is Presentation Presentation is Presentation

neat, clean, mostly neat and flows well. unorganized. has no flow.
Poster is clean, well- organized clean. Some tools are Tools are not Insufficient
neat, and creative. and presented Information is used to show used in a information and
The information is in a creative organized in a acceptable relevant lacking some of
well organized, way. logical manner understanding. manner. the member’s
interesting, and shows some Lacking some information.
accurate, and Presentation is degree of Each member’s of the
reflects an colorful and creativity. The information is members’
understanding of creative. overall represented information/
the topic. Information is presentation is and identified and or
interesting and interesting. with their name. information is
accurate. not identified

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Pictures, Clip Art Images, Images, Most images Images are No images or
and Artwork pictures, clip art pictures, and clip and/or artwork inappropriate artwork
and drawn art and drawn is are colorful and artwork included.
Images, pictures, artwork are artwork are and shows little, if
clip art and drawn colorful, and mostly colorful appropriate. any, creativity.
artwork are appropriate to and appropriate. The layout The layout is
colorful and the topic. Layout may show shows little messy,
appropriate to the Layout some degree of creativity and/or
assigned topic. creativity but is is not organized disorganized
The layout flows flows well, not organized logically or or cluttered.
well and shows shows creativity, logically and/or is cluttered.
creativity. The and is pleasing cluttered.
overall result is to the eye.
pleasing to the
eye.

Visual Impact The poster The poster often The poster The poster The poster
highly captivates moderately rarely never
The poster captivates attention and captivates captivates captivates
captivates attention and attraction attention and attention and attention and
attention and attraction attraction attraction attraction
attraction.

Learning Task No. 5: POST TEST

1. It is an approach to death when a person is considered dead if Heart and Lungs

irreversibly cease to function.
B. Cardiopulmonary B. Higher Brain C. Whole Brain D. None of the Above

2. It is an approach to death when a person considered dead if the brain cease to function
as the integrator of the different bodily functions.
B. Cardiopulmonary B. Higher Brain C. Whole Brain D. None of the Above

3. It is an approach to death when a person considered dead when Capacity for

Consciousness as essential for human personhood cease to function.
B. Cardiopulmonary B. Higher Brain C. Whole Brain D. None of the Above

4. It is a German word which means a being thrown into the world.

A. Dasien B. Ich Du C. Liebe D. Gott

5. Which of the following does not represent our encounter of death?

1. Possibility B. Non-Representable C. Impending Event D. None of the Above

6. It is the belief that nature is all that exists, and that all things in the
supernatural (including gods, spirits, souls and non-natural values) therefore do not
exist.
A. Naturalism B. Pessimism C. Subjective Naturalism D. Supernaturalism

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 Introduction to the Philosophy of the Human Person 11 –Course Guide

7. This movement believes that only the supernatural or spiritual realities are true.
A. Naturalism B. Pessimism C. Subjective Naturalism D. Supernaturalism
8. It is the related to the idea that views the world in a strictly anti-optimistic fashion.

A. Naturalism B. Pessimism C. Subjective Naturalism D. Supernaturalism

9. It is an optimistic naturalistic view in claiming that life can be robustly meaningful even
if there is no God, after-life, or transcendent realm. In this, it is like objective and hybrid
forms of naturalism.

A. Naturalism B. Pessimism C. Subjective Naturalism D. Supernaturalism

10. It is the philosophical position which argues that Being, especially past and
current human existence, is without objective meaning, purpose,
comprehensible truth, or essential value.
A. Naturalism B. Nihilism C. Subjective Naturalism D. Supernaturalism

Learning Rask No. 6: REFLECTION

Imagine that you are lying in the coffin and all the people whom you love were
present at your wake. What are the words that you wanted to hear from them as they pay
their last homage and respect. List down at least 5 words that you like to hear and for each
word you have to give an explanation why you wanted to hear those words?

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 Introduction to the Philosophy of the Human Person 11 –Course Guide

References

Topic 6
Arambala, Gerry et.al. (2017), Introduction to the Philosophy of the Human
Person, Sta. Rosa II, Marilao, Bulacan, Philippines: Subverso Publishing
House

Abella, D. (2016). Introduction to the Philosophy of the Human

Person. Quezon City: C& E Publishing , Inc.
Topic 7
Corpuz,Brenda A, Corpuz,Ruben A, Corpuz, Maria Lovelyn-Paclibar, Paclibar
,Socrates O. Introduction to the Philosophy of the Human Person 2016 and
Lorimar Publishing Company
https://plato.stanford.edu/entries/habermas/
https://iep.utm.edu/habermas/
https://www.britannica.com/biography/Jurgen-Habermas/Philosophy-and-
social-theory
Topic 8
Corpuz,Brenda A, Corpuz,Ruben A, Corpuz, Maria Lovelyn-Paclibar, Paclibar
,Socrates O. Introduction to the Philosophy of the Human Person 2016 and
Lorimar Publishing Company
https://socialsci.libretexts.org/Bookshelves/Sociology/Book%3A_Sociology_(B
oundless)/05%3A_Social_Interaction/5.01%3A_Understanding_Social_Intera
ction/5.1A%3A_Understanding_Social_Interaction#:~:text=A%20social%20int
eraction%20is%20an,which%20they%20seek%20to%20live.
https://www.google.com/search?q=social+interaction&oq=social+interaction+
&aqs=chrome..69i57j69i59l3j0i433i457j0j0i433j0.10799j0j15&sourceid=chrom
e&ie=UTF-8
https://www.sociologyguide.com/questions/questions-on-social-
interaction.php?fbclid=IwAR0XwfuzSAWDqlml31HBzBPJZI_7dIaIqRkvU3g9C
CHZnSON3LqX2GlKEzs

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 Introduction to the Philosophy of the Human Person 11 –Course Guide

Topic 9
Corpuz, et al. (2016) Introduction to the Philosophy of the Human Person. Lorimar
Publishing, Inc. Quezon City, Philippine.

www.philosophybasics.com

https://www.who.int/emergencies/diseases/novel-coronavirus-2019

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