INTRODUCTION TO THE PHILOSOPHY OF THE HUMAN PERSON

SECOND QUARTER

LESSON 1: FREEDOM OF THE HUMAN PERSON

Objectives:
1. Explain the real meaning of freedom.
2. Apply the true concept of freedom in real life.
3. Realize that all actions have consequences.
4. Evaluate and exercise prudence in making choices.
5. Show situations that demonstrate freedom of choice and the consequence of their
choice.
6. Show full understanding of one’s rights and duties.

Story Time. Title: The Story of a Young Girl

Let us call this girl by name. Her name is Nana. Nana is on her adolescence. She is 19
years old. She has many friends, both boys and girls. After schooling Nana always finds time
to be with her friends spending time up to the last hour of the day. But, it is getting darker.
Nana has to go home now.
Loving parents meet her in the doostep. “Where have you been? Your class ended up to
5 PM only and it is ealready 11 PM. Where have you been?”
“Mom, don’t worry, am old enough. I can handle myself. Besides I can do whatever I
want because I am a free person,” replied Nana.
Three days after, Nana wants to go out, again. Her parents
see her on her nice outfit. “Where are you going?, ask dad. Please
don’t leave. I am begging you. It’s already 8 P.M. and there are
many bad guys around this time.”
“But Dad, don’t worry. I am old enough now. I can handle
myself. Besides I can do whatever I want because I am a free
person,” replied Nana.
On that very same night, dad and mom can’t go to sleep.
They wait until the sun rises. Suddenly, they hear someone
knocking the door.
A police officer shows up with the picture of Nana lying
naked, lying dead. Her beautiful dress is torn into pieces. A guitar
string is tied up on her neck.
Sir/maam, can you come with me?, said the police.
Upon seeing their daughter covered with white cloth, poor
loving parents cried so hard for the death of their daughter.
Nana died because of a wrong philosophy. Both parents cry
asking themselves:”Where have we gone wrong?”

Quotes about Freedom:

“I am free, no matter what rules surround me. If I find them tolerable, I tolerate them; if
I find them too obnoxious, I break them. I am free because I know that I alone am morally
responsible for everything i do.”-Robert A. Heinlein

“The really important kind of freedom involves attention, and awareness, and discipline,
and effort, and being able truly to care about other people and to sacrifi ce for them, over and
over, in myriad petty little unsexy ways, every day.”-David Foster Wallace

“True freedom is not advanced in the permissive society, which confuses freedom with
license to do anything whatever and which in the name of freedom proclaims a kind of general
amorality. It is a caricature of freedom to claim that people are free to organize their lives with
no reference to moral values,and to say that society does not
have to ensure the protection and advancement of ethical
values. Such an attitude is destructive of freedom and peace.”-
Pope John Paul II

“We hold these truths to be self evident, that all men are
created equal, that they are endowed by their Creator with
certain unalienable Rights, that among these are Life, Liberty,
and the pursuit of Happiness-that to secure these rights,
Governments are instituted...deriving their just powers from
the consent of the governed...”-Declaration of Independence of
the United States of America
FREEDOM

Introduction to the Philosophy of the Human Person 1

 In Tagalog: kalayaan
A power or inherent right of
the person to act, speak or
think what one pleases as
long as it is right
Power of choice
Freedom to make choices in
life
Theology views freedom as
living a life free from sin and
living according to God’s will
Social and political concept
which has great significance in
how people participate in
society
In a political and social context, it means the freedom of an individual from oppression,
compulsion, or coercion from other persons, an authority figure, or from society itself
Political freedom consists of two types of liberty: Positive liberty and negative liberty
Positive Liberty: person taking control on his or her own life and fulfilling one’s potential
Negative Liberty: freedom from external restraint, barriers, and other inferences from
other people
TWO KINDS OF FREEDOM
1. ABSOLUTE FREEDOM
Only applicable to God. God can do everything
He wants and everything He does is always good.
How do we know it? Because His nature is goodness.
If there is an element of evil in His nature, the He is not good, therefore, not God
anymore
Everything He does is right, everything He speaks is right, everything He thinks is
right.
Goodness ans wisdom is His nature.
God is absolutely good.
2. LIMITED FREEDOM
Applicable only to man
Cannot exhibit freedom at all times and in all situation
Not suppress the rights of others
Freedom is limited
Doing what is wrong and bad is not anymore an act of freedom

BASIC IDEAS ABOUT HUMAN FREEDOM

Lower animals like dogs, cats, etc. do not have freedom.
Wen man acts out of freewill, he must be responsible for every outcome of his own
actions
Because of others, our freedom becomes limited
The evil repetitious behavior done out of choice is not actually an act of freedom,
rather, of slavery.
Law does not curtail you from being free. Rather, it is the opposite. Law is an instrument
to help an individual person attain his goal.
When a person is incarcenerated, he is not totally deprived of his freedom.
When you want to practice your freedom make sure it is based on right.
Your human right to claim something is the foundation of your freedom. Freedom must
be respected by everybody. It is a gift from God.
When you wnat to be firm on your right, be sure you can perform your duties.
When a human person acts with freedom, then he is morally bound on the effect be it
good or bad.

THE NATURE OF HUMAN FREEDOM

People normally believe in the concept of freedom and they believe that as human
persons, they have fredom which is the power of choice. One acts and believes as he/she
does, because he/she chooses to. Nobody can force him/her to do what he/she does not want
to do. This is a simple understanding of freedom. But this notion of freedom as doing
something that really wants to do is often questioned in philosophy. Some thinkers as, “is man
really free? Does he/she really have the power to choose and govern his/her actions?” This
leads to the problem of freedom and determinism. The problem of freedom and determinism
starts from the fact that people are generally held responsible for their actions. If people are
free to do what they want to do, then they must be responsible for their actions. But then,
there are many factors that could influence one’s actions and behavior. Many of the things

Introduction to the Philosophy of the Human Person 2

that happen in the world and one’s life have been determined by external factors. Hence,
there are theories and doctrines that say people are not free.
Philosophers also pondered how free will can be exercised in a seemingly deterministic
world. Determinism is a philosophical view that believes that every event in a world brought
about by underlying causes or factors. If man is indeed free, how can he exercise free will and
action in a world where events are already determined by outside forces?
Various explanations have been proposed in order to reconcile free will with
determinism. The generally-accepted view is that man possesses free will and is able to
exercise it in many situations. Other views, however, contend that there is no free will and
that all things are determined by underlying causes. Many philosophers who believe this point
to underlying influences in society that unconsciously shape our ideas and actions. This view
believes that man is essentially constrained by society.
The issue between free will against the concept of an omniscient God. Most theologians
agree that God, despite being all-knowing, grants us the ability to choose our actons. God’s
grace, however, enables us to be guided toward welfare, growth, and salvation.

DETERMINISM AND LIBERTARIANISM

Determinism: maintains that every event in the universe, including every action of a
human being, is the predictable consequence or result of an antecedent or prior causes
Determinism denies a person of his/her sense of freedom
According to determinism, since
things naturally follow their ends,
ones actions and behavior have
already been determined by past
actions and are constantly
influenced by external factors
Libertarianism is the doctrine that
maintains that people have
freedom and it rejects the position
of determinism because when
poeple look forward to the futrure,
there are many possible things
that could happen
The universe is an unfolding system which cannot be completely predicted from past
events (William James)

HUMAN RIGHT
In Tagalog: karapatang pantao
Is a moral power residing in a person by vitue of which a man can call anything his own

RIGHT DUTIES
1. The right to life. 1. The duty to take care of your body.
2. The right to nationality. 2. The duty to be a good citizen of your own country.
3. The right to democracy. 3. The duty to take part in government affairs and
4. The right to affordable help in its project for development.
housing, medicine. 4. The duties to pay what is due.
5. The right to protection of 5. The duty to obey the law.
the law. 6. The duty to pay our taxes.
6. The right to own private 7. The duty to protect your family, love them and
property. have them registered.
7. The right to form a family. 8. The duty to become good employees.
8. The right of workers. 9. The duty to become responsible about the thiongs
9. The right to speech. you said.
10.The right to education. 10.The duty to study.
11.The right to travel long 11.The duty to follow the rules and regulations
distance trips. related to your travel.
12.The right to practice 12.The duty to become responsible on the outcome.
feedom. 13.The duty to pay your fare.
13.The right to ride a jeepney. 14.The duty to follow the precepts of your church.
14.The right to religious 15.The duty to protect your honor, good name and
affiliations. reputation.
15.The right to honor, good 16.The duty to report to the authorities their bad
name, and reputation. activities.
16.The right to protection 17.The duty to vote good and qualified candidates to
against bad elements in run the government.
our society.
17.The right to a good

Introduction to the Philosophy of the Human Person 3

 government.

BASIC IDEAS ABOUT HUMAN RIGHTS

1. Right is due to man because he possesses worth
and dignity.
2. His dignity is rooted on the belief that human
person is a son of God.
3. Human person has the right to live and work out
his destiny.
4. Human right is a moral power residing in a
person.

WHAT MAKES US FREE? HOW DOES FREEDOM SHAPE

OUR EXPERIENCE?
Philosophers relate human freedom to the concept of human agency, which refers to
the capacity of a person to act and exert effort over his or her behavior. Human freedom is is
expressed in two ways: free will- which is the capacity to choose from alternative courses of
action or decision and free action- the freedom to perform an action without an obstacles or
hindrances.
Philosophers identify various ways that people can exercise free will and free action.
These perspectives emphasize different views regarding the nature of free will and how it
influences human action.
The faculties model refers to free will as the use of our mental faculties. It assumes that
we have free will due to our intellect and that each human action is based on rationality and
sound judgement.
The hierarchical model argues that free will is based oh human wants and desires. An
individual is faced with various wants and desires that need to be met. A person exercises free
will when he or she identifies one desire as acceptable and decides to act on it.
The reasons-responsive view believes that man has free will because he or she is able
to entertain reasons not to enact a certain decision and act upon them whe the need arises.

WHAT CAN PREVENT US FROM EXERCISING OUR FREEDOM?

Human freedom, however, has its constraints. Constraints on free action include
external obstacles such as prohibitions, laws, and other social controls imposed by society. A
person can also be physically prevented from performing an action by disability or sickness, or
by coercion exerted by another person. Other external factors that may restrict free action
include the weather, accidents, or poverty. Constraints on free will include certain methods
that cloud a person’s judgment such as manipulation and brainwashing. People can also be
coerced to perform action against their will.

HOW CAN WE EFFECTIVELY EXERCISE FREEDOM IN OUR LIFE?

Confront the moral responsibility of our
actions
Do actions which run counter to social norms
and laws, and cause harm to others, we run
the risk of facing the negative consequences
of our actions
Control and regualation are necessary
elements in the responsible exercise of
freedom
Refrain from doing intended actions, and even
act differently from intended choice
Adopting the concept of “social contract”, we
assume that human freedom can be exercised
under certain constraints or limits
Actions should be done in consideration of the
established norms and laws of society, and
the general welfare
Uphold not only his or her rights, but also the
rights and liberties of other people

References:
Abella, Roberto D. Introduction to the Philosophy of the Human Person. Quezon City,
Philippines: C & E Publishing, Inc. 2016.
Aguas, Jove J. Philosophy: Toward an Understanding and Appreciation of the Human
Person. Quezon City. Abiva Publishing House, Inc.

Introduction to the Philosophy of the Human Person 4

 Maboloc, Christopher Ryan. Introduction to the Philosophy of the Human Person.
Quezon city, Philippines. The Inteligente publishing, Inc. 2016.
Tubo, Dennis V. Introduction to the Philosophy of Human Person. Manila, Philippines.
Unlimited Books Library Services & Publishing Inc. 2017.

LESSON 2: INTERSUBJECTIVITY

Objectives:
1. Realize that intersubjectivity requires accepting differences and not to impose on others.
2. Appreciate the talents of persons with disabilities and those from the underprivileged sectors of
society and their contributions to society.
3. Explain that authentic dialogue means accepting others even if they are different from
themselves.
4. Perform activities that demonstrate the talents of persons with disabilities and those from the
underprivileged sectors of society.
5. Know and understand the love to others.

Introduction to the Philosophy of the Human Person 5

 No Man is an Island
(by John Donne)

No man is an island entire of itself; every man

is a piece of the continent, a part of the main;
If a clod be washed away by the sea, Europe
is the less, as well as if promontory were, as
well as any manner of thy friends or of thine
own were; any man’s death diminishes me,
because I am involved in mankind.
And therefore never send to know for whom
the bell tolls; it tolls for thee.

According to the Greek philosopher Aristotle, man is a social animal. In his book Politics,
he wrote “Man is by nature a social animal; an individual who is unsocial naturally and
accidentally is either beneath our notice or more than human. Society is something that
precedes the individual. Anyone who either cannot lead the common life or is so self-sufficient
as not to need to, and therefore does not partake of society, is either a beast or a god.”
Aristotle means that people exist and live in a society and that they relate and depend on one
another for their needs. One’s human interactions and interdependence show not only the
social but also the relational character of his/her human existence. The social character of
one’s human existence is not only existential in the sense that it defines a person’s human
existence. It is also natural because there is natural interdependence between or among
people as human individuals. It seems impossible for humans just to live or act together, or
just stand side by side with each other, and yet not depend on one another. One’s being with
his/her family, friends, classmates, associates, and coworkers is rooted in his/her relational
and intersubjective character. Therefore, this intersubjective and relational dimension is an
essential character of one’s human existence. However, because it is so common and basic,
people almost take it for granted.

WHAT IS INTERSUBJECTIVITY
Refers to the condition of man, subject, among other men, who are also subjects
Experience and meaning of the interhuman encounter
Opens up to the nature of commitment, the value of others, and the reality of love as
the highest form of recognition

INTERSUBJECTIVITY AND ITS DIMENSION

The basis of one’s intersubjectivity is the fact that as a human person, he/she is not a
solitary subject who exists by himself/herself in this world. It is recognized that there is an
“other”, a “thou”, or a “fellowman” who also exists in the world. There are other people
around with whom one relates- parents, siblings, friends, acquaintances, relatives, teachers,
classmates and neighbors. One basic experience is that people live in this world together with
other humans. When one was first born into this world, he/she found others already inhabiting
it. The world is experienced by the self as being inhabited by other selves, as a world for and
of others (Schultz 1664, 20). This world is not a private world but a social world and a human
shares this world with his/her fellow humans. This social character of the world and the social
and relational character of human existence cannot be separated from one’s essence as a
human person; the human person is also a being-with-others.
When one enters into a relationship, she/she shares with another person or other
people something of himself/herself; he/she shares his/her time, resources, ideas, skills and
most important, his/her inner thoughts and feelings. The depth of one’s relations is defined by
what he/she shares with other people, so those relations can be as shallow as physical or
material and can be as profound as spiritual. Intersubjectivity can be understood either as a
personal relationship between two subjects, I and thou, where the thou could be a fellow man
or a Supreme Being; or as an impersonal relationship between the individual subject and an
anonymous crowd or a social group.
There are two dimensions of intersubjectivity or human relations. These are
interpersonal and social.
INTERPERSONAL DIMENSION
A person-to-person relation
Bound by personal or subjective interests like those in friendship, parent and child
relationship, and marital relationship between husband and wife
More intimate relation
Goes beyond simply sharing of resources or material things, or of common interests
SOCIAL DIMENSION
Involves the person and many relations

Introduction to the Philosophy of the Human Person 6

 Bound by common activities, objectives, or social interests such as those exist in the
relations in the community, society, school, church and neighborhood
Not intimate
Casual relation

The interpersonal dimension may develop in the social dimension in a particular

community or school; for example, personal relations may emerge. Married couples may have
been members of an organization or classmates in school before they got engaged and
married. Some students may just be classmates at the beginning of the school year but
eventually end up becoming close friends. Personal relations are more intimate and profound
because they go beyond mere social interaction or relation. Because of such nature, Jewish
existentialist philosopher Martin Buber referred to personal relations as a “dialogue.”

THE NOTION OF DIALOGUE

Martin Buber advanced the notion of intersubjectivity based on his idea that a human is
a being-in-relation. This idea is found in his major works I and Thou and Between Man and Man
(Buber 1979, n.p.). According to Buber, people get a better understanding of the human
person when they consider human-with-human relations, that is, his/her relationship with
his/her fellow human beings. It is hard to imagine a human existing alone in this world. Being
human-with-human or a fellow human is not only about being side by side with another fellow
human; it means entering or establishing a relation with the fellow human. This kind of human
relation is grounded on dialogue. Dialogue has many meanings, such as conversation or
discussion. But for Buber, dialogue is not limited to a human and fellow human; it is also
between human and Supreme Being, or between human and nature. So one’s fundamental
relation is triadic: one’s self, the Supreme Being, and others. The other in the relation could be
a fellow person, the world, or nature. Buber further added the real relationship with the
Supreme Being; this means that human relation is grounded on relation with the Supreme
Being.
But what is dialogue or what is a life of dialogue? Buber mentions three kinds of
dialogues: technical dialogue, monologue, and genuine dialogue.
TECHNICAL DIALOGUE
The kind of dialogue that is focused on objective understanding
Goal is common understanding of content or subject matter
Always relies on spoken or written language
It requires that one is attentive to what the other is saying
Example: conference, meeting, lecture, class discussion
MONOLOGUE
Disguised as dialogue
The speaker is not focused only on himself/herself and what he/she is saying
From time to time, the person speaking may ask the other person whether he/she
understands what is being said
But he/she never gives other person the chance to respond
The flow of communication is one sided
The other person may seem to be recognized as a source of inputs or ideas, but in
reality, only the self dominates the discussion
It may appear to be a dialogue or a conversation, but in reality, it is just a monologue
because only one person speaks
GENUINE DIALOGUE
The two parties involved are focused on each other
They pay attention to the presence of other
They may speak or just be quiet, but each of them has in mind the other or others in
their present and particular being
Can happen even when the two parties are quiet; even when they are not talking,
acting or moving
Happens outside the confines of speech and gestures and movements

Buber says that for a conversation, no sound or verbal language, even gesture, is
necessary. He further expounds, “Human dialogue, therefore, although it has its distinctive life
in sign, that is, in sound and gestures, can exist even without the sign, but admittedly not in
an objective comprehensive form. On the other hand, an element of communication, however
inward, seems to belong to its essence. But in its highest moments, dialogue reaches out even
beyond these boundaries. It is completed outside contents, even the most personal, which are
or can be communicated,” (ibid., 4)

THE PERSON AS THOU

The human person, as discussed, should be understood as a subject. Buber insists that
the person should be distinguished from other things for he/she is a subject. A human person

Introduction to the Philosophy of the Human Person 7

as a subject is called a thou, to distinguish him/her from the I (me). So when one regards the
other human person as a subject who is related to him/her, then he/she is a thou. But when
one regards him/her as an object, one reduces him/her to an it, which signifies an object. So
as a human person capable of entering into a living interpersonal relationship with others,
he/she must enter into an I-thou relation. For the other person to be one’s thou, one or the I
must enter into an elemental relationship, he/she is not a thou. One’s friends, parents, siblings
classmates, and acquaintances are thous to him/her because he/she recognizes them as
persons and enters into a personal relation with them.

THE I-IT AND I-THOU RELATIONS

Buber distinguishes two fundamental types of human relations: the I-it relation and the
I-thou relation. These types of human relations are based on the two primary attitudes of man.
In the first line of his famous book I and Thou, Buber writes, “To man the world is twofold, in
accordance with his twofold attitude. The attitude of the man is twofold, in accordance with
the twofold nature of the primary words which he speaks. The primary words are not isolated
words, but combine words. One primary word is the combination I-thou; the other primary
word is the combination I-it; wherein without a change in the primary word, one of the words
he or she can replace it. Hence, the I of man is also twofold. For the I of the primary word I-
thou is a different I from that of the primary word I-it.” (Buber, 1958, 3)
According to Buber, the man in the I-thou relation has no thing for an object. If the I
enters into that relation, the I does not have an object but a subject. For what is an object? An
object is something that one perceives; is sensible of; imagines, wills, feels, and thinks of. But
the I-thou relation is not a relation of man to object; the person in the I-thou relation does not
have an object to perceive, imagine, feel, or think of. He/She has somebody, a fellow person
toward whom he/she stands in relation with. These and all the other attitudes that refers to
others as objects of perception or feelings. Buber said, belong to the world of the it.

INTERSUBJECTIVITY OF THE HUMAN PERSON ON THE ISSUE OF LOVE

TWO KINDS OF LOVE
A. DIVINE LOVE (Agape): Is a kind of love exemplified by God. This is the greatest kind of
love wherein you give your whole life for the sake of the one being loved.
Characteristics of Love: (Source: Bible 1 Cor: 13:1-17)
1. Love is patient.
2. Love is kind.
3. Love is not jealous.
4. Love does not brag.
5. Love is not arrogant.
6. Love does not act unbecomingly.
7. Love does not seek its own.
8. Love is not provoked.
9. Love does not hold a grudge against someone.
10.Love does not rejoice in unrighteousness.
11.Love rejoices with the truth.
12.Love bears all things.
13.Love believes all things.
14.Love hopes all things.
15.Love endures all things.
16.Love never fails.

Love Thoughts:
1. We must find the freedom to step over our wounds and the courage to forgive those
who have loved us poorly. (Fr. Villote)
2. The greatest gifts you can give to your children are the roots of responsibility and the
wings of independence. (Kurt Cornish)
3. It is not only for what we do that we are held responsible, but also for what we do not.
(John Baptist Moiliere)
4. You cannot escape the responsibility of tomorrow by evading it today. (Abraham
Lincoln)

B. HUMAN LOVE (Filia): Refers to fervent love for another person. It is a conditional love
riddled with suffering because it is attached to response and reciprocation from the
object of its affection. Human love defines itself by being loved in return and often
seeks to control, even in the most subtle and sub-conscious ways, its personal
relationships. Human love can be hurtful, jealous, retaliatory, and in some instances
driven to commit murder. It is limited in scope, has many conditions, and is reserved for
a few close ones.

Introduction to the Philosophy of the Human Person 8

 How do you define love?
For a patient, love (fillia) is a quality or feeling of strong or constant affection for and
dedication to another. It seeks to meet what is good for the sake of the beloved.
For a sweetheart, love (eros) is an attraction based on sexual desire; the strong
affection and tenderness felt by lovers.
Towards the object, love is a warm attachment, enthusiasm. Example: love to paint,
love to read books, love to play basketball, etc.

BASIC THINGS TO KNOW ABOUT HUMAN LOVE:

1. This is a natural phenomenon. Everybody experiences it. It is just like an ordinary
experience of learning to love playing, learning to love reading books, learning to love
singing, etc.
2. Loving someone is a decision. Just like an ordinary act of loving, your act of loving
someone must be a reasoned love. “Reasoned love” is a kind of love for a reason. And
that reason should be a noble one.
3. In loving, there are two possible things to happen. Either you are
a. The loving one (active)
b. The one being loved (passive)
4. When you are the loving, there are few reminders.
a. It is not a game. You deal with life and not a toy.
b. It is a sensitive matter.
c. It is not more of emotion. Most young men and women take loving as a matter
of emotion.
Rather, it is a decision- something to be respected.
d. Do not be attracted by physical or material possessions. You should not love
him/her because he/she is rich.
e. Relationship last because you decide for it. This is your personal decision.
5. When you are the one being loved (e.g. you are the lady), there are few things to
remember:
a. If you are ready for a commitment, ask him if he is serious or not. Do not go
for a “play”. Love is not a toy, rather it is life. Readiness means you are free
from other priorities. If you show respect to yourself, others will do the same
thing.
b. If you are not ready for a commitment, tell him. Your honesty will be more
admired by saying it in a nice way.
6. Do not allow other people to influence your decision even the closest ones in your life.
This is your personal life. But you can bring him nearer to your world (people whom you
value).
7. If time does not allow your wishes to happen, then don’t go beyond limits. There is a
proper time for everything. Remember love is patient.
8. If finally, you decide to love him/her, then be ready for the painful part in your
relationship. There might be series of quarrels, jealousness, misunderstandings, and
separation to occur. But these things can be managed wisely and properly.
9. All human endeavors must be coupled with prayer. God must be the center of your
relationship to free you from temptation.
References:
Abella, Roberto D. Introduction to the Philosophy of the Human Person. Quezon City, Philippines: C & E Publishing, Inc.
2016.
Aguas, Jove J. Philosophy: Toward an Understanding and Appreciation of the Human Person. Quezon City. Abiva
Publishing House, Inc.
Maboloc, Christopher Ryan. Introduction to the Philosophy of the Human Person. Quezon city, Philippines. The Inteligente
publishing, Inc. 2016.
Tubo, Dennis V. Introduction to the Philosophy of Human Person. Manila, Philippines. Unlimited Books Library Services &
Publishing Inc. 2017.

Introduction to the Philosophy of the Human Person 9