Jake Monroid 11-Curie Philosophy

Q1M6- Human Body Imposes Limits and Possibilities for Transcendence

A human requires two dimensional-character of two dimensions: a body (an object) and a soul (a subject). The
body is responsible for setting our limitations and passive desires (hunger, thirst, sleep, etc.), while the soul helps us
transcend these limitations and enables us to persistently pursue our life possibilities. There is no unbroken harmony
between the body and the soul. This lack of perfect alignment results in a struggle within each individual. The tension
arises from the conflict between the passive desires of the body and the freedom-seeking nature of the soul. The
balance of these two factors makes human freedom authentic and unique to each individual. The acknowledgement
and acceptance of this tension contribute to the genuine nature of human freedom. The resolution of the struggle
between body and soul results in a distinctive human identity. This identity is characterized by being "embodied, free,
rational, creative, moral, and finite." Each of these qualities contributes to what makes humans unique and defines
themselves. For Augustine (354-430 CE), philosophy is amor sapientiae, the love of wisdom; its aim is to produce
happiness. However, for Augustine, wisdom is not just an abstract logical construction, but it substantially exists as
the Divine Logos. Hence, philosophy is the love of God: it is then religious. The teachings of Christianity are based on
the love of God, which Augustine, Aquinas, and Anselm are rooted in. He added that all knowledge leads to God, so
faith supplements and enlightens reason, allowing it to proceed to an ever richer and fuller understanding. Indeed,
without this enlightenment of faith, reason invariably, sooner or later, goes astray. Here are a few examples of human
limitations and how we can transcend them: A. Forgiveness. When we forgive, we are freed from our anger and
bitterness because of the actions and words of others. On the other hand, the hardness of our hearts is reinforced by
a whole series of rational arguments. Sometimes we forgive people for our own sake, so that we can heal the wounds
in our hearts. B. The beauty of nature. When we see the rising and setting of the sun, when we eat together as a
family, and when we receive a hug from our loved ones. These moments are truly moments of grace. During this
experience, we need to give thanks and appreciate the moment. C. Vulnerability. Being able to show and tell your
feelings to other people, and to ask for help and guidance. It is not a sign of weakness; it is being true to ourselves. D.
Failure. is the mother of success. Such acceptance of our failures makes us hope and trust that all can be brought to
good. Even if we have sinned, as Augustine did, there is hope for forgiveness. E. Loneliness. When we are by ourselves,
we fear that we may be alone forever and long for someone to be with us. In our loneliness, may we find solitude. It is
where we are free from devices and other people, where we can get to know ourselves better. F. Love. The more we
love, the more risks and fears in life. We get to do things for those whom we love because we are happy to do so. To
love is to experience richness, positivity, and transcendence.

Q1M7- The Human Person in the Environment

The domination of humans in the world is linked to the domination of nature based on the anthropocentric
model. Anthropocentric means human-centered, and all other beings hold value only in their ability to serve humans
or their instrumental value. This view is unfair and unjust because human arrogance towards nature is not justifiable
in order to satisfy human interests. Humans are destroying nature and the environment in order to satisfy their own
needs and profit. The consequence of this is the destruction of property, war, poverty, and soil erosion linked to food
supply. For instance, the study established that the damage is not inevitable but a consequence of our choices.
Accordingly, humanity needs to develop an "ecological conscience" based on individual responsibility. Ecologists
challenge us to adopt a lifestyle that involves simple living, which honors the right of all life forms to live, flourish,
and create a rich diversity of human and non-human life.The ecocentric model in philosophy represents an ethical
and philosophical perspective that places intrinsic value on the entire ecosystem or environment, rather than focusing
solely on the well-being of individual organisms or human-centric interests. This perspective stands in contrast to
anthropocentrism, which prioritizes human interests above all else. Early Greek philosophers, the Milesians, regarded
Nature as spatially without boundaries; that is, as infinite or indefinite in extent. One ancient thinker, Anaximander,
used the term "boundless" to express the idea that Nature is indeterminate—boundless in the sense that no
boundaries between the warm and cold or the moist and dry regions are initially present within it (Solomon & Higgins,
2010). Another ancient philosopher, Pythagoras, described the universe as the living embodiment of nature's order,
harmony, and beauty. He sees our relationship with the universe as involving biophilia (love of other living things) and
cosmophilia (love of other living beings). Perhaps we could consider him an ecological scientist. The Chinese cosmic
conception, on the other hand, is based on the assumption that all that happens in the universe is a continuous whole,
like a chain of natural consequences. All events in the universe follow a transitional process due to the primeval pair,
the yang and the yin. The universe does not proceed onward but revolves without beginning or end. There is nothing
new under the sun; the "new" is a repetition of the old (Quito, 1991). A human being's happiness lies in their
conformity with nature or Tao; the wise, therefore, conform with Tao and are happy. Another ancient philosopher,
Pythagoras, described the universe as the living embodiment of nature's order, harmony, and beauty. He sees our
relationship with the universe as involving biophilia (love of other living things) and cosmophilia (love of other living
beings). Perhaps we could consider him an ecological scientist. The Chinese cosmic conception, on the other hand, is
based on the assumption that all that happens in the universe is a continuous whole, like a chain of natural
consequences. All events in the universe follow a transitional process due to the primeval pair, the yang and the yin.
The universe does not proceed onward but revolves without beginning or end. There is nothing new under the sun;
the "new" is a repetition of the old (Quito, 1991). A human being's happiness lies in their conformity with nature or
Tao; the wise, therefore, conform with Tao and are happy.
Q1M8- Demonstrating the Virtues of Prudence and Frugality toward Environment

Humans tend to control nature as if they are dominant and separated from it but the thing is
humanity is a part of nature. We are dependent on the ecosystems provided by nature. Greek and Taoists
view that humans are merely a part of nature. There are theories to show care for the environment aside
from the ecocentric model, such as deep ecology, social ecology, and ecofeminism. "A. Deep Ecology."
Deep ecology is a philosophical and ecological movement that emphasizes the intrinsic value of all living
beings and the interconnectedness of life. Coined by Arne Naess, it promotes biocentric equality, rejecting
human-centered views and advocating for the inherent worth of all species. Deep ecology encourages a
deep connection with nature, self-realization through ecological harmony, and sustainable living practices.
It has influenced environmental thought by fostering a holistic and ecocentric perspective, challenging
hierarchical views, and contributing to discussions on ecological ethics and sustainability. Social Ecology.
Social ecology explores the interconnection between human societies and the environment. It critiques
social hierarchies and advocates for decentralization, direct democracy, and the application of sustainable
technologies. Emphasizing the need to transform social structures, social ecology proposes libertarian
municipalism - a system of self-governing municipalities confederated for broader political organization.
This perspective seeks a harmonious human-nature relationship, recognizing the intrinsic value of the
environment and promoting an ethical framework based on ecological principles. Social ecology has
influenced environmental thought by addressing both social and ecological issues, asserting that
sustainable solutions must encompass changes in societal structures.C. Ecofeminism. Ecofeminism is a
theoretical framework that explores the interconnectedness of environmental and feminist issues. It
critiques dualistic thinking, emphasizing the shared roots of the exploitation of women and the
environment. Ecofeminism advocates for an ethic of care, recognizing women's historical role as
environmental stewards. It addresses global concerns such as the impact of globalization on marginalized
communities and encourages solidarity between feminist and environmental movements. Overall,
ecofeminism seeks to integrate feminist perspectives into environmental ethics and activism. Erich
Fromm believes that we humans turn our biological urge for survival into selfishness and laziness, and we
need to become more aware of the world instead of only thinking about ourselves. According to Fromm,
in order to search for the meaning of life, we must not only recognize ourselves but also the world around
us. This selfishness of humans comes from our natural instinct for survival. We need to break free from
these prison cells of selfishness.